CHRISTIAN  PERFECTION, 


AS  TAOGHT  BY 


REV.  JOHN  WESLEY. 


CINCINNATI  :     JENNINGS  &  PYEJ 
NEW  YORK  :     EATON  &  MAINS 


A  PLAIN  ACCOUNT 

or 

CHRISTIAN  PERFECTION, 

AS  BELIEVED  AND  TAUGHT 

BV    REV.    MR.   JOHN   WESLEY, 

From  the  year  1725,  to  the  year  1777.* 


1.  What  I  purpose  in  the  following 
papers  is,  to  give  a  plain  and  distinct  ac- 
count of  the  steps  by  which  I  was  led, 
during  a  course  of  many  years,  to  embrace 
the  doctrine  of  Christian  perfection.  This 
I  owe  to  the  serious  part  of  mankind, 
those  who  desire  to  know  all  "the  truth 

*  It  is  not  to  be  understood  that  Mr.  Wesley's 
sentiments  concerning-  Christian  perfection  were 
in  any  measure  clianged  after  the  year  1777.  This 
tract  underwent  several  revisions  and  enlarge- 
ments during  his  lifetime,  and  in  every  successive 
edition  the  date  of  the  most  recent  revision  was 
specified.  The  last  revision  appears  tc  have 
been  made  in  the  year  1777 ;  aiicl  siice  that  pe- 
riod, this  date  has  been  generally  continued  on 
the  title-page  of  the  several  editions  of  the 
pamphlet.— -Edit. 

8 


4  CHRISTIAN  PERFECTION. 

as  it  is  in  Jesus."  And  these  only  are 
concerned  in  questions  of  tiiis  kind.  To 
these  I  would  nakedly  declare  the  thing 
as  it  is,  endeavoring  all  along  to  show, 
from  one  period  to  another,  both  what  I 
thought,  and  why  I  thought  so. 

2.  In  the  year  1725,  being  in  the  twenty- 
third  year  of  my  age,  I  met  with  Bishop 
Taylor's  "Rule  and  Exercises  of  Holy 
Living  and  Dying."  In  reading  several 
parts  of  this  book,  I  was  exceedingly  af- 
fected; that  part  in  particular  which  re- 
lates to  purity  of  intention.  Instantly  1 
resolved  to  dedicate  all  my  Ufe  to  God,  all 
my  thoughts,  and  words,  and  actions;  being 
thoroughly  convinced  there  was  no  me- 
dium; but  that  every  part  of  my  life — not 
some  only — must  either  be  a  sacrifice  to 
God,  or  myself,  that  is,  in  effect,  to  the 
devil. 

Can  any  serious  person  doubt  of  this, 
or  find  a  medium  between  serving  Gocf 
and  serving  the  devil? 
,  3.  In  the  year  1726  I  met  with  Kempis 
"  (Christian  Pattern."  The  nature  and 
extent  of  inward  religion,  the  religion  of 
the    heart,   now    appeared    to    me    in    a 


CHRISTIAN  PERFECTIOM.  0 

sironger  light  than  ever  it  had  done  be- 
fore. I  saw  that  giving  even  all  my  hfe 
.0  God — supposing  it  possible  tc  do  this, 
and  go  no  farther — would  profit  me  noth- 
ing, unless  I  gave  my  heart,  yea,  all  my 
Heart  to  him. 

I  saw  that  "  simplicity  of  intention,  and 
purity  of  affection,"  one  design  in  all  we 
speak  or  do,  and  one  desire  ruling  all  oui 
tempers,  are  indeed  "the  wings  of  the 
soul,"  without  which  she  can  never  ascend 
to  the  mount  of  God. 

4.  A  year  or  two  after,  Mr.  Law'a 
'*  Christian  Perfection"  and  "  Serious  Call'' 
were  put  into  my  hands.  These  convinced 
me,  more  than  ever,  of  the  absolute  impos- 
sibility of  being  half  a  Christian;  and  I 
determined,  through  his  grace — the  abso- 
lute necessity  of  which  I  was  deeply  sen- 
sible of — to  be  all  devoted  to  God,  to  give 
him  all  my  soul,  my  body,  and  my  sub- 
stance. 

Will  any  considerate  man  say  that  this 
is  carrying  matters  too  farl  or  that  any 
thing  less  is  due  to  Him  who  has  given 
nimself  for  us,  than  to  give  him  ourselves, 
ai!  we  have,  and  all  we  are] 


6  CHRisiiAR  rEBnsonoH. 

5.  Ill  the  year  1729  I  began  not  only 
to  read,  but  to  study,  the  Bible,  as  the  one. 
the  only  standard  of  truth,  and  the  only 
model  of  pure  religion.  Hence  I  saw,  in 
a  clearer  and  clearer  light,  the  'iidispensa- 
ble  necessity  of  having  "  the  mind  which 
was  in  Christ,"  and  of  "walking  as  Christ 
also  u-alked;"  even  of  having,  not  some 
part  only,  but  all  the  mind  which  was  in 
him;  and  of  walking  as  he  walked,  not 
only  in  many  or  in  most  respects,  but  in 
all  things.  And  this  was  the  hght. 
wherein  at  this  time  I  generally  con- 
sidered religion  as  a  uniform  following  of 
Christ,  an  entire  inward  and  outward  con- 
formity to  our  Master.  Nor  was  I  afraid 
of  any  thing  more  than  of  bending  this 
rule  to  the  experience  of  myself,  or  of 
other  men;  of  allowing  myself  in  any  the 
least  disconformity  to  our  gTand  Exemplar. 

6.  On  January  1,  1733,  I  preached  be- 
fore the  university,  in  St.  Mary's  Church, 
on  "  the  circumcision  of  the  heart;"  an 
account  of  which  I  gave  in  these  words: 
"It  is  that  habitual  disposition  of  soui 
which,  in  the  sacred  wTitings,  is  termed 
holiness;    and  which  directly  implies  the 


CHRISTIAN  PERFECTION.  7 

being  cleansed  from  sin,  'from  all  filthi- 
nesa  both  of  flesh  and  spirit;'  and,  by  con- 
sequence, the  being  endued  with  those  vir- 
tues which  were  in  Christ  Jesus:  the  be- 
ing so  *  renewed  inthe  image  of  our  mind* 
as  to  be  *  perfect  as  our  Father  in  heaven 
IS  perfect.'  "  (Works,  vol.  i,  p.  148,  Am. 
edit.) 

In  the  same  sermon  I  observed,  "  *  Love 
is  the  fulfilling  of  the  law,  the  end  of  the 
commandment.'  It  is  not  only  *the  first 
and  great'  command,  but  all  the  command- 
ments in  one.  'Whatsoever  things  are 
just,  whatsoever  things  are  pure,  if  there 
be  any  virtue,  if  there  be  any  praise,'  they 
are  all  comprised  in  this  one  word,  love. 
In  this  is  perfection,  and  glory,  and  happi- 
ness: the  royal  law  of  heaven  and  earth 
is  this, '  Thou  shalt  love  the  Lord  thy  Goa 
with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  mind,  and  with  all  thy 
strength.'  The  one  perfect  good  shall  be 
your  one  ultimate  end.  One  thing  shall 
ye  desire  for  its  own  sake — the  fruition  of 
Him  who  is  all  in  all.  One  happiness 
shall  ye  propose  to  yoiur  souls,  even  a 
union  with  Him  that  made  them,  the  hav- 


8  CHEISTIAN  PERFECTIOM. 

ing  *  fellowship  with  the  Father  and  the 
Son,*  the  being  'joined  to  the  Lord  in  one 
spirit.'  One  design  ye  are  to  pursue  to 
the  end  of  time — the  enjoyment  of  God  in 
time  and  in  eternity.  Desire  other  things, 
so  far  as  they  tend  to  this;  love  the  crea- 
ture, as  it  leads  to  the  Creator.  But  in 
every  step  you  take,  be  this  the  glorious 
point  that  terminates  your  view.  Let 
every  affection,  and  thought,  and  word,  and 
action,  be  subordinate  to  this.  Whatever 
ye  desire  or  fear,  whatever  ye  seek  or 
shun,  whatever  ye  think,  speak,  or  do,  be 
it  in  order  to  your  happiness  in  God,  the 
sole  end,  as  well  as  source,  of  your  be- 
ing."    (lb.,  pp.  150,  151.) 

I  concluded  in  these  words:  "Here  is 
the  sum  of  the  perfect  law,  the  circumcis- 
ion of  the  heart.  Let  the  spirit  return  to 
God  that  gave  it,  with  the  whole  train  of 
its  affections.  Other  sacrifices  from  us  he 
would  not,  but  the  living  sacrifice  of  the 
neart  hath  he  chosen.  Let  it  be  contin- 
ually offered  up  to  God  through  Christ,  in 
flames  of  holy  love.  And  let  no  creature 
be  suffered  to  share  with  him;  for  he  is  a 
jealous  God.     His  throne  will  he  not  di- 


CHEISTIAN  PERFECTION.  9 

vide  with  another;  he  will  reign  without  a 
rival.  Be  no  design,  no  desire  admittec 
there,  but  what  has  him  for  its  ultimate 
object.  This  is  the  way  wherein  those 
children  of  God  once  walked  who,  being 
dead,  still  speak  to  us:  'Desire  not  to  live 
but  to  praise  his  name;  let  all  your 
thoughts,  words,  and  works  tend  to  his 
glory.'  'Let  your  soul  be  filled  with  so 
entire  a  love  to  him,  that  you  may  love 
nothing  but  for  his  sake.'  'Have  a  pure 
intention  of  heart,  a  steadfast  regard  to 
his  glory  in  all  your  actions.'  '  For  then, 
and  not  till  then,  is  that  mind  in  us,  which 
was  also  in  Christ  Jesus,  when  in  every 
motion  of  our  heart,  in  every  word  of  oui 
tongue,  in  every  work  of  our  hands,  we 
pursue  nothing  but  in  relation  to  him,  and 
in  subordination  to  his  pleasure;'  when  we 
too  neither  think,  nor  speak,  nor  act,  to 
fulfill  '  our  own  will,  but  the  will  of  Him 
that  sent  us;'  when,  'whether  we  eat  or 
drink,  or  whatever  we  do,'  we  do  it  all  'to 
the  glory  of  God.'  "     (lb.,  p.  153.) 

It  may  be  observed,  this  sermon  was 
composed  the  first  of  all  my  writings 
•vhich  have  been  published.     This  was  tho 


10  CHRISTIAN  PERFECTION. 

new  of  religion  I  then  had,  which  even 
then  I  scrupled  not  to  term  perfection. 
This  is  the  view  I  have  of  it  now.  without 
any  material  addition  or  diminution.  And 
what  is  there  here  which  any  man  of  un- 
derstanding, who  believes  the  Bible,  can 
object  to]  What  can  he  deny,  without 
flatly  contradicting  the  Scripture]  what 
retrench,  without  taking  from  the  word  of 
God] 

7.  In  the  same  sentiment  did  my  brother 
and  I  remain — with  all  those  young  gen- 
tlemen in  derision  termed  Methodists — till 
we  embarked  for  America,  in  the  latter 
end  of  1735.  It  was  the  next  year,  while 
[  was  at  Savannah,  that  I  wrote  the  fol- 
lowing'lines: 

Is  there  a  thing  beneath  the  sun, 

That  strives  with  thee  my  heart  to  share' 

Ah,  tear  it  thence,  and  reign  alone, 
The  Lord  of  every  motion  there! 

In  the  beginning  of  the  year  1738,  as  I 
was  returning  from  thence,  the  ^ry  of  my 
heart  was, 

O,  grant  that  nothing  in  my  soul 
May  dwell,  but  thy  pare  love  alone: 


CHKISTIAN  PERFECTION.  11 

O,  may  thy  love  possess  me  whole, 

My  joy,  my  treasure,  and  my  crown! 
Strange  fires  far  from  my  heart  remove: 
My  every  act,  word,  thought,  be  love! 

I  never  heard  that  any  one  objected  to 
this.  And,  indeed,  who  can  objecti  la 
not  this  the  language,  not  only  of  every 
believer,  but  of  every  one  that  is  truly 
awakened?  But  what  have  I  wrote,  to 
this  day,  which  is  either  stronger  or 
plainer] 

8.  In  August  following,  I  had  a  long 
conversation  with  Arvid  Gradin,  in  Ger- 
many. After  he  had  given  me  an  account 
of  his  experience,  I  desired  him  to  give 
me,  in  writing,  a  definition  of  "the  full 
assurance  of  faith,"  which  he  did  in  the 
following  words: 

Requies  in  sanguine  Cnristi;  firmajidu 
cia  in  Deum,  et  persuasio  de  gratia  divina, 
travxpiillitas  mentis  summa,  atque  serenitas 
et  pax;  cvm  absentia  omnis  desiderii  car- 
•^alisy  et  cessations  peccatorum  etiam  inter- 
norwm. 

"Repose  in  the  blood  of  Christ;  a  firm 
confidence  in  God,  and  persuasion  of  his  fa- 


12  CHRISTIAN  PERFECTION. 

ror;  the  highest  tranquillity,  serenity,  and 
peace  of  mind,  with  a  deliverance  from 
every  fleshly  desire,  and  a  cessation  of 
all,  even  inward  sins." 

This  was  the  first  account  I  ever  heard 
from  any  living  man,  of  what  I  had  before 
learned  myself  from  the  oracles  of  God, 
and  had  been  praying  for — with  the  little 
company  of  my  friends — and  expecting 
for  several  years. 

9.  In  1739  my  brother  and  I  published 
a  volume  of  "Hymns  and  Sacred  Poems." 
In  many  of  these  we  declared  our  senti- 
ments strongly  and  explicitly.  So,  page 
24: 

Turn  the  full  stream  of  nature's  tide; 

Let  all  our  actions  tend 
To  thee,  their  source;  thy  love  the  guidt 

Thy  glory  be  the  end. 

Earth  then  a  scale  to  heaven  shall  be; 

Sense  shall  point  out  the  road; 
The  creature  all  shall  lead  to  thee, 

And  all  wc  taste  be  God. 

Again: 

Lord,  arm  me  with  thy  Spirit's  mij,-ht 
Since  I  am  call'd  by  thy  great  nam* 

In  thee  my  waud'ring  thoughts  unite. 
Of  all  my  works  be  thou  the  aim: 


c-HRISTIAN  PERFECTION.  13 

Thy  love  attend  me  all  my  days, 

And  my  sole  business  be  thy  praise,    (p.  422.") 

A-gain: 

Eager  for  thee  I  ask  and  pant, 

So  strong  the  principle  divine, 
Carries  me  out  with  sweet  constraint, 

Till  all  my  hallow'd  soul  be  thine; 
Plunged  in  Godhead's  deepest  sea, 

And  lost  in  thine  immensity!  (p.  125.^ 

Once  more: 

Heavenly  Adam,  life  divine, 

Change  my  nature  into  thine; 

Move  and  spread  throughout  my  soul. 

Actuate  and  fill  the  whole.  (p.  153.) 

It  would  be  easy  to  cite  many  more 
oassages  to  the  same  effect.  But  these 
are  sufficient  to  show,  beyond  contradic- 
tion, what  our  sentiments  then  were. 

10.  The  first  tract  I  ever  wrote  ex 
pressly  on  this  subject  was  published  in 
the  latter  end  of  this  year.  That  none 
might  be  prejudiced  before  they  read  it,  I 
gave  it  the  indifferent  title  of  "  The  Char- 
acter of  a  Methodist."  In  this  I  described 
a  perfect  Christian,  placing  in  the  front 
"Not  as  though  I  had  already  attained" 
Part  ot  it  I  subjoin  without  any  alteration: 

"  A  Methodist  is  one  who  loves  the  Lord 


14  CHRISTIAN  PERFECTIOm. 

his  God  with  all  his  heart,  with  all  his 
soii!,  with  all  his  mind,  and  with  all  his 
strength.  God  is  the  joy  of  his  heart,  and 
the  desire  of  his  soul,  which  is  continually 
crying,  *  Whom  have  I  in  heaven  but  theel 
and  there  is  none  upon  earth  whom  I  de- 
sire beside  thee.'  My  God  and  my  all! 
Thou  art  the  strength  of  my  heart,  and 
my  portion  forever.'  He  is,  therefore, 
nappy  in  God;  yea,  always  happy,  as  hav- 
ing in  him  a  well  of  water  springing  up 
jnto  everlasting  life,  and  overflowing  his 
soul  with  peace  and  joy.  Perfect  love 
having  now  cast  out  fear,  he  rejoices  ever- 
more. Yea,  his  joy  is  full,  and  all  his 
bones  cry  out,  'Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ,  who,  ac- 
cording to  his  abundant  mercy,  hath  be- 
gotten me  again  unto  a  living  hope  of  an 
inheritance  incorruptible  and  undefiled, 
reserved  in  heaven  for  mc.' 

"  And  he  who  hath  this  hope,  thus  full 
of  immortality,  in  every  thing  giveth 
thanks,  as  knowing  this — whatsoever  it 
is — is  the  will  of  God  in  Christ  Jesus  con- 
cerning him.  From  him,  therefore,  ne 
cheerfully  receives  all,  saying,    'Good  in 


CHRISTIAN  PERFECTIOlf.  15 

the  will  of  the  Lord;'  and  whether  he  giv 
eth  or  taketh  away,  equally  blessing  the 
name  of  the  Lord.  Whether  in  ease  oi 
pain,  whether  in  sickness  or  health, 
whether  in  life  or  death,  he  giveth  thanks 
from  the  ground  of  the  lieart  to  Him  who 
orders  it  for  good;  into  whose  hands  he 
hath  wholly  committed  his  body  and  soul, 
as  into  the  hands  of  a  faithful  Creator.' 
He  is,  therefore,  anxiously  '  careful  for 
nothing,'  as  having  cast  all  his  care  on 
Him  that  careth  for  him;'  and  'in  al? 
things'  resting  on  him,  after  'making'  his 
'request  known  to  him  with  thanksgiving.' 
"  For,  indeed,  he  '  prays  without  ceas- 
ing;' at  all  times  the  language  of  his 
heart  is  this:  'Unto  thee  is  my  mouth, 
though  without  a  voice;  and  my  silence 
speaketh  unto  thee.'  His  heart  is  lifted 
up  to  God  at  all  times,  and  in  all  places 
In  this  he  is  never  hindered,  much  less  n 
terrupted,  by  any  person  or  thing.  In  re- 
tirement or  company,  in  leisure,  business. 
or  conversation,  his  heart  is  ever  with  the 
Lord.  Whether  he  lie  down,  or  rise  up, 
'  God  is  in  all  his  thoughts:'  he  walks  with 
God  continually;  having  the  loving  eye  of 


l6  CHRISTIAN  PERFECTION. 

his  soul  fixed  on  him,  and  every-where 
seeing  Him  that  is  invisible.' 

"  And  loving  God,  he  *  loves  his  neigh- 
bor as  himself;'  he  loves  every  man  as  his 
own  soul.  He  loves  his  enemies,  yea,  and 
the  enemies  of  God.  And  if  it  be  not  in 
his  power  to  '  do  good  to  them  that  hate ' 
him,  yet  he  ceases  not  to  *  pray  for  them,' 
though  they  spurn  his  love,  and  still  *de- 
spitefully  use  him,  and  persecute  him.' 

"  For  he  is  '  pure  in  heart.'  Love  has 
purified  his  heart  from  envy,  malice,  wrath, 
and  every  unkind  temper.  It  has  cleansed 
him  from  pride,  whereof  '  only  cometh  con- 
tention;' and  he  hath  now  'put  on  bowels 
of  mercies,  kindness,  humbleness  of  mind, 
meekness,  long-suffering.'  And,  indeed, 
all  possible  ground  for  contention,  on  his 
part,  is  cut  off.  For  none  can  take  from 
him  what  he  desires,  seeing  he  '  loves  not 
the  world,  nor  any  of  the  things  of  the 
world;'  but '  all  his  desire  is  unto  God,  and 
to  the  remembrance  of  his  name.' 

"Agreeable  to  this  his  one  desire,  is  the 
one  design  of  his  fife;  namely, (*  to  do  not 
his  own  will,  but  the  will  of  Him  that  sent 
him.' i  His  one  intention  at  all  times  and 


CHRISTIAN  I'ERFECTION.  H 

in  all  places  is,  not  to  please  himself,  but 
Him  whom  nis  soul  loveth.  He  hath  a 
single  eye;  and  because  his  'eye  is  single, 
his  whole  body  is  full  of  light.  The  whole 
IS  light,  as  when  the  bright  shining  of  a 
candle  doth  enhghten  the  house.'  God 
reigns  alone;  all  that  is  in  the  soul  ia 
'hohness  to  the  Lord.'  There  is  not  a 
motion  in  his  heart  but  is  according  to  his  \ 
will.  Every  thought  that  arises  points  to  \ 
him,  and  is  in  'obedience  to  the  law  of 
Christ.' 

"And  the  tree  is  known  by  its  fruits 
For,  as  he  loves  God,  so  he  'keeps  his 
commandments;'  not  only  some,  or  most  of 
them,  but  all,  from  the  least  to  the  gTeat- 
est.  He  is  not  content  to  '  keep  the  whole 
law  and  offend  in  one  point,'  but  has  in 
all  points  '  a  conscience  void  of  offense 
toward  God  and  toward  man.'  Whatever 
God  has  forbidden,  he  avoids;  whatever 
God  has  enjoined,  he  does.  '  He  runs  th 
way  of  God's  commandments,'  now  he 
hath  set  his  heart  at  liberty.  It  is  his 
glory  and  joy  so  to  do;  it  is  his  daily 
crown  of  rejoicing,  to  '  do  the  will  of  God 
on  earth,  as  it  is  done  in  heaven.' 
2 


18  CHRISTIAN  PERFECTION. 

"AIJ  the  commandments  of  God  he  ac- 
cordingly keeps,  and  that  with  all  his 
might,  for  his  obedience  is  in  proportion 
to  his  love,  the  source  from  whence  it 
flows,  f  And,  therefore,  loving  God  with 
all  his  , heart,  he  serves  him  with  all  nis 
strengtli;  he  continually  presents  his  soul 
and  '  body  a  living  sacrifice,  holy,  accept- 
able to  God;'  entirely  and  without  reserve 
devoting  himself,  all  he  has,  all  he  is,  to 
his  glory.  All  the  talents  he  has,  he  con- 
stantly employs  according  to  his  Mas- 
ter's will;  every  power  and  faculty  of  his 
soul,  every  member  of  his  body. 

"  By  consequence, '  whatsoever  he  doeth 
it  is  all  to  the  glory  of  God.'  In  all  his 
employments,  of  every  kind,  he  not  only 
aims  at  this,  which  is  implied  in  having  a 
single  eye,  but  actually  attains  it;  his 
business  and  his  refreshments,  as  well  as 
ais  prayers,  all  serve  to  this  great  end 
Whether  he  *  sit  in  the  house,  or  walk  by 
-he  way,'  whether  he  lie  down,  or  rise  up, 
ie  is  promoting,  in  all  he  speaks  or  does, 
the  one  business  of  his  hfe.  Whether  he 
put  on  his  apparel,  or  labor,  or  eat  and 
drink,  or  divert  himself  from  too  wasting 


CHRISTIAN  PERFECTION.  19 

•abor  it  all  tends  to  advance  the  glory  of 
God,  by  peace  and  good-will  among  men 
His  one  invariable  rule  is  this:  'Whatso- 
ever ye  do,  in  word  or  deed,  do  it  all  in  the 
name  of  the  Lord  Jesus,  giving  thanks  to 
God,  even  the  Father,  through  him.' 

"  Nor  do  the  customs  of  the  world  at 
all  hinder  his  'running  the  race  which  is 
set  before  him.'  -^  He  can  not,  therefore, 

lay  up  treasures  upon  earth,'  no  more 
man  he  can  take  fire  into  his  bosom.  He 
can  not  speak  evil  of  his  neighbor,  any 
more  than  he  can  lie  either  for  God  or 
man.  He  can  not  utter  an  unkind  word 
of  any  one;  for  love  keeps  the  door  of  his 
Hps.  He  can  not  'speak  idle  words;  no 
corrupt  conversation '  ever  '  comes  out  of 
his  mouth;'  as  is  all  that  is  not  'good  to 
the  use  of  edifying,'  not  fit  to  '  minister 
grace  to  the  hearers.'  But  'whatsoever 
things  are  pure,  whatsoever  things  are 
lovely,  whatsoever  things  are'  justly  'of 
good  report,'  he  thinks,  speaks,  and  acts, 
'  adorning  the  doctrine  of  God  our  Savior 
in  all  things.'  " 

These    are    the  very  words  wherein    I 

argely  declared,  for  the  first  time,  my  sen- 


20  CHRISTIAN  lERFECTlON. 

timeiits  of  Christian  perfection.  A.nd  i» 
It  not  easy  to  see,  (1.)  That  this  is  the 
very  point  at  which  I  aimed  all  along  from 
the  year  1725,  and  more  determinately 
from  the  year  1730,  when  I  began  to  be 
homo  unius  libri,  "  a  man  of  one  book,'' 
regarding  none,  comparatively,  but  the  Bi- 
ble J  Is  it  not  easy  to  see,  (2.)  That  thi? 
is  the  very  same  doctrine  which  I  behevf 
and  teach  at  this  day;  not  adding  one 
point,  either  to  that  inward  or  outward  ho- 
hness  which  I  maintained  eight-and-thirtv 
years  ago!  And  it  is  the  same  which,  by 
the  grace  of  God,'  I  have  continued  to 
teach  from  that  time  till  now;  as  will  ap- 
pear to  every  impartial  person  from  the 
extracts  subjoined  below. 

11.  I  do  not  know  that  any  writer  has 
made  any  objection  against  that  tract  to 
tills  day;  and  for  some  time  I  did  not  find 
much  opposition  upon  the  head,  at  least, 
not  from  serious  persons.  But,  after  a 
time,  a  cry  arose,  and,  what  a  little  siu*- 
prised  me,  among  religious  men,  who  af- 
fi'-med,  not  that  I  stated  perfection  wrong, 
out  that  "  there  is  no  perfection  on  earth;'' 
nay,  and  fell  vehemently  on  my  brothei 


CHRISTIAN  PERFECTIOH.  21 

and  me  for  affirming  to  the  contrary.  We 
scarce  expected  so  rough  an  attack  from 
these;  especially  as  we  were  clear  on  jus- 
tification by  faith,  and  careful  to  ascribe 
the  whole  of  salvation  to  the  mere  gi-ace 
of  God,  But  what  most  surprised  us  was, 
that  we  were  said  to  "dishonor  Christ," 
by  asserting  that  he  "  saveth  to  the  utter- 
most;" by  maintaining  that  he  will  reign 
in  our  hearts  alone,  and  subdue  all  things 
to  himself. 

12.  I  think  it  was  in  the  latter  end  of 
the  year  1740,  that  I  had  a  conversatior 
with  Dr.  Gibson,  then  bishop  of  London, 
at  Whitehall.  He  asked  me  what  I  meant 
by  perfection.  I  told  him  without  any  dis- 
guise or  reserve.  When  I  ceased  speak- 
ing, he  said,  "  Mr.  Wesley,  if  this  be  all 
you  mean,  publish  it  to  all  the  world.  If 
any  one  then  can  confute  what  you  say, 
he  may  have  free  leave."  I  answered, 
"My  lord,  I  will;"  and  accordingly  wrote 
and  pubhshed  the  sermon  on  Christian 
perfection. 

In  this  I  endeavored  to  show,  (1.)  In 
what  sense  Christians  are  not,  (2.)  Id 
what  sense  they  are,  perfect. 


22  CHRISTIAN  TERFECTION. 

"  ( 1 .)  In  what  sense  they  are  not.  ITiey 
are  not  perfect  in  knoM^ledge.  They  are 
not  free  from  ignorance,  no,  nor  from  mis- 
take. We  are  no  more  to  expect  any  liv- 
ing man  to  be  infallible  than  to  be  omnis- 
sien..  They  are  not  free  from  infirmities, 
such  as  weakness  or  slowness  of  under- 
standing, irregular  quickness  or  heaviness 
of  imagination.  Such  in  another  kind 
are  impropriety  of  language,  ungi*aceful- 
ness  of  pronunciation;  to  which  one  might 
add  a  thousand  nameless  defects,  either  in 
conversation  or  behavior.  From  such  in- 
firmities as  these  none  are  perfectly  freed 
till  their  spirits  return  to  God;  neither 
can  we  expect  till  then  to  be  wholly  freed 
from  temptation;  for  'the  servant  is  not 
above  his  master.'  But  neither  in  this 
sense  is  there  any  absolute  perfection  on 
earth.  There  is  no  perfection  of  degrees, 
none  which  does  not  admit  of  a  continual 
increase. 

"  (2.)  In  what  sense,  then,  are  thev  per- 
fect^ Observe,  we  are  not  now  speaking 
of  babes  in  Christ,  but  adult  Christians 
But  even  babes  in  Christ  are  so  far  perfect 
IS   not   to    commit   sin.     This    St.  Johr 


CHRISTIAN  PERFECTION.  2S 

affirms  expressly;  and  it  can  not  be  dis- 
proved by  the  examples  of  the  Old  Testa- 
ment. For  what,  if  the  holiest  of  the 
ancient  Jews  did  sometimes  commit  sin'' 
We  can  not  infer  from  hence  that  '  all 
Christians  do  and  must  commit  sin  as  long 
as  they  hve.' 

'But  does  not  the  Scripture  say,  *A 
just  man  sinneth  seven  times  a  day?'  It 
does  not.  Indeed,  it  says,  'A  just  man 
falleth  seven  times.'  But  this  is  quite 
another  thing;  for,  first,  the  words,  a  day, 
are  not  in  the  text.  Secondly.  Here  is  no 
mention  o^  falling  into  sin  at  all.  What 
is  here  mentioned  is,  falling  into  temporal 
affliction. 

"But  elsewhere  Solomon  says,  'There 
is  no  man  that  sinneth  not.'  Doubtless 
thus  it  was  in  the  days  of  Solomon;  yea, 
and  from  Solomon  to  Christ  there  was 
then  no  man  that  sinned  not.  But  what- 
ever was  the  case  of  those  under  the  law 
we  may  safely  affirm,  with  St.  John,  that 
since  the  Gospel  was  given,  'he  that  i& 
born  of  God  sinneth  not.' 

'*  The  privileges  of  Christians  are  in  no 
wise  to  be  measured  by  what  the  Old  Tes- 


24  CHRISTIAN  TERFECTION. 

lament  records  concerning  those  who  were 
under  the  Jewish  dispensation;  seeing  the 
fullness  of  time  is  now  come,  the  Holy 
Ghost  is  now  given,  the  great  salvation  of 
God  is  now  brought  to  men  by  the  revela- 
tion of  Jesus  Christ.  The  kingdom  of 
heaven  is  now  set  up  on  earth,  concerning 
which  the  Spirit  of  God  declared  of  old 
time — so  far  is  David  from  being  the  pat- 
tern or  standard  of  Christian  perfection — 
'He  that  is  feeble  among  them,  at  that 
day,  shall  be  as  David,  and  the  house  of 
David  shall  be  as  the  angel  of  the  Lord 
before  them,'  Zech.  xii,  8. 

"But  the  apostles  themselves  committed 
?in;  Peter  by  dissembling,  Paul  by  his 
sharp  contention  with  Barnabas.  Sup- 
pose they  did,  will  you  argue  thus:  '  If  two 
of  the  apostles  once  committed  sin,  then 
all  other  Christians,  in  all  ages,  do  and 
must  commit  sin  as  long  as  they  live?' 
Nay,  God  forbid  we  should  thus  speak. 
No  necessity  of  sin  was  laid  upon  them; 
the  grace  of  God  was  surely  sutRcient  for 
them.  And  it  is  sufficient  for  us  at  this 
dav. 


CHEI9T1AN  PERFECTION.  2> 

"But  St.  James  says,  'In  many  things 
we  offend  all.'  True;  but  who  are  the 
^ersons  here  spoken  of]  Why,  those 
•nany  masters  or  teachers  whom  God  had 
lot  sent;  not  the  apostle  himself,  nor  any 
-eal  Christian.  That  in  the  word  wp.  used 
by  a  figure  of  speech,  common  in  all 
other  as  well  as  the  inspired  writings,  the 
apostle  could  not  possibly  include  himself, 
or  any  other  true  beUever,  appears,  first, 
from  the  ninth  verse,  *  Therewith  blesa 
we  God,  and  therewith  curse  we  men.' 
Surely,  not  we  apostles!  not  we  beUevers! 
Secondly.  From  the  words  preceding  the 
text:  'My  brethren,  be  not  many  masters,' 
or  teachers, '  knowing  that  we  shall  receive 
the  greater  condemnation.  For  in  many 
things  we  offend  all.'  We!  Whol  Not 
the  apostles,  nor  true  beHevers,  but  they 
who  were  to  '  receive  the  greater  condem- 
nation,' because  of  those  many  offenses. 
Nay,  thirdly,  the  verse  itself  proves  that 
'we  offend  all,'  can  not  be  spoken  either 
nf  all  men  or  all  Christians,  For  in  it 
immediately  follows  the  mention  of  a  man 
who  '  offends  not,'  as  the  ice  first  ment'oned 


26  CHRISTIAN  PEBFECTIOn. 

did;  from  whom,  therefore,  he  is  profess- 
edly contradistinguished,  and  pronounced 
a  'perfect  man.' 

"But  St.  John  himself  says,  *If  we  say 
that  we  have  no  sin,  we  deceive  our* 
selves;'  and,  'If  we  say  we  have  not 
sinned,  we  make  him  a  har,  and  his  word 
is  not  in  us.' 

"I  answer,  (1.)  The  tenth  verse  fixes 
the  sense  of  the  eighth:  'It  ^vp  «=ay  we 
have  no  sin,'  in  the  former  being  explained 
by,  'If  we  say  we  have  not  sinned,'  in  the 
latter  verse.  (2.)  The  point  under  con- 
sideration is  not,  whether  we  have  or 
have  not  sinned  heretofore;  and  neither 
of  these  verses  asserts  that  we  do  sin,  or 
commit  sin  now.  (3.)  The  ninth  verse 
explains  both  the  eighth  and  tenth:  'If  we 
confess  our  sins,  he  is  faithful  and  just  to 
forgive  us  our  sins,  and  to  cleanse  us  from 
all  unrighteousness.'  As  if  he  had  said, 
'  I  have  before  affirmed  the  blood  of  Cnrist 
cleanseth  from  all  sin.'  And  no  man  can 
say,  'I  need  it  not;  I  have  no  sin  to  be 
cleansed  from.'  'If  we  say  we  have  no 
sin,'  that  'we  have  not  sinned,  we  deceive 
ourselves,'  and  make  God  a  liar;  but  'if 


CHRISTIAN  PERFECTION.  21 

we  confess  our  sins,  he  is  faithful  and  just,' 
not  only  *to  forgive  us  our  sins,'  but  also 
'to  cleanse  us  from  all  unrighteousness,' 
that  we  may  'go  and  sin  no  more.'  In 
conformity,  therefore,  both  to  the  doctrine 
of  St.  John,  and  the  whole  tenor  of  the 
New  Testament,  we  fix  this  conclusion:  a 
Christian  is  so  far  perfect  as  not  to  com- 
mit sin. 

"This  is  the  glorious  privilege  of  every 
Christian,  yea,  though  he  be  but  a  babe  in 
Christ.  But  it  is  only  of  grown  Christians 
"t  can  be  affirmed  they  are  in  such  a  sense 
perfect  as,  secondly,  to  be  freed  from  evil 
thoughts  and  evil  tempers.  First,  from 
evil  or  sinful  thoughts.  Indeed,  whence 
should  they  spring?  '  Out  of  the  heart  of 
man,'  if  at  all,  'proceed  evil  thoughts.' 
If,  therefore,  the  heart  be  no  longer  evil, 
then  evil  thoughts  no  longer  proceed  out 
of  it;  for  '  a  good  tree  can  not  bring  forth 
evil  fruit.' 

"And  as  they  are  freed  from  evil 
thoughts,  so  likewise  from  evil  tempers. 
Every  one  of  these  can  say,  with  St.  Paul, 
'T  am  crucified  with  Christ;  nevertheless 

live;  yet  not  I,  but  Christ  liveth  in  me;* 


28  CHRISTIAN  PERFECTION. 

words  that  manifestly  describe  a  deliver- 
ance from  inward  as  well  as  from  outward 
Bin.  This  is  expressed  both  negatively,  '  I 
live  not,'  my  evil  nature,  the  body  of  sin, 
is  destroyed,  and  positively, '  Christ  liveth 
in  ne,'  and  therefore  all  that  is  holy, 
and  just,  and  good.  Indeed,  both  these, 
Christ  Fiveth  in  me,'  and, '  I  live  not,'  are 
inseparably  connected.  For  what  com- 
munion hath  light  with  darkness,  or  Cnrist 
with  Beliall 

"He,  therefore,  who  hveth  in  these 
Christians  hath  'purified  their  hearts  by 
faith;'  insomuch  that  every  one  that  has 
Christ  in  him,  *  the  hope  of  glory,  purifieth 
himself  even  as  he  is  pure.'  He  is  puri- 
fied from  pride;  for  Christ  was  lowly  in 
heart:  he  is  pure  from  desire  and  self-will; 
for  Christ  desired  only  to  do  the  will  ol 
his  Father:  and  he  is  pure  from  anger,  in 
the  common  sense  of  the  word;  for  Christ 
was  meek  and  gentle.  I  say,  in  the  com- 
mon sense  of  the  word;  for  he  is  angry  at 
sin,  while  he  is  grieved  for  the  sinner. 
He  feels  a  displacency  at  every  ofiense 
against  God,  but  only  tender  compassior 
t^  the  offender. 


CHRISTIAN   PERFECTKN.  ^9 

"  Thus  doth  Jesus  save  his  people  from 
their  sins;  not  only  from  outward  sins,  but 
from  the  sins  of  their  hearts.  '  True,'  say 
pome,  '  but  not  till  death,  not  in  this  world.' 
Nay,  St.  John  says,  'Herein  is  our  love 
made  perfect,  that  we  may  have  boldnesa 
in  the  day  of  judgment;  because,  as  he  is 
so  are  we  in  this  world.'  The  apostle 
here,  beyond  all  contradiction,  speaks  of 
himself  and  other  living  Christians,  of 
whom  he  flatly  affirms  that,  not  only  at  oi 
after  death,  but  'in  this  world,'  they  are 
as  their  Master.' 

"  Exactly  agreeable  to  this  are  his  words 
in  the  first  chapter:  '  God  is  light,  and  in 
him  is  no  darkness  at  all.  If  we  walk  in 
the  light,  as  he  is  in  the  light,  we  have 
fellowship  one  with  another,  and  the  blood 
of  Jesus  Christ  his  Son  cleanseth  us  from 
all  sin.'  And  again:  'If  we  confess  our 
eins,  he  is  faithful  and  just  to  forgive  us 
our  sins,  and  to  cleanse  us  from  all  un- 
righteousness.' Now,  it  is  evident  the 
apostle  here  speaks  of  a  deliverance 
wrought  in  this  world;  for  he  saith  not. 
The  bbod  of  Christ  will  cleanse — at  the 
nour  of  death,  or  in  the  day  of  judgment — 


30  CHRISTIAN  PERFECTION. 

Dut  it  'cleanseth,'  at  the  time  present, 
as  living  Christians  '  from  all  sin.'  And 
it  is  equally  evident  that,  if  any  sin  re- 
main, we  are  not  cleansed  from  all  sin. 
If  any  unrighteousness  remain  in  the  soul, 
it  is  not  cleansed  from  any  unrighteous- 
ness. Neither  let  any  say  that  this  re- 
lates to  justification  only,  or  the  cleans- 
ing us  from  the  guilt  of  sin:  first,  be- 
cause this  is  confounding  together  what 
the  apostle  clearly  distinguishes,  who  men- 
tions, first,  'to  forgive  us  our  sins,'  and 
then  'to  cleanse  us  from  all  unrighteous- 
ness;' secondly,  because  this  is  asserting 
justification  by  works,  in  the  strongest 
sense  possible;  it  is  making  all  inward,  as 
well  as  all  outward  holiness,  necessary 
previous  to  justification.  For  if  the  cleans- 
ing here  spoken  of  is  no  other  than  the 
cleansing  us  from  the  guilt  of  sin,  then  we 
are  not  cleansed  from  guilt,  that  is,  not 
Justified,  unless  on  condition  of  walking 
'in  the  light,  as  he  is  in  the  fight.'  It  re- 
mains, then,  that  Christians  are  saved  in 
this  world  from  all  sin,  from  all  unright- 
eousness; that  they  are  now  in  such  a 
sense  perfect  as  not  to  commit  sin,  and  U» 


CHKISTIAN  PERFECTION.  3 1 

be  freed  from  evil  thoujjhts  and  evil  tem- 
pers." 

It  could  not  be  but  that  a  discourse  of 
tliis  kind,  which  directly  contradicted  the 
favorite  opinion  of  many,  who  were  es- 
teemed by  others,  and  possibly  esteemed 
themselves,  some  of  the  best  of  Chris- 
tians— whereas,  if  these  things  were  so, 
they  were  not  Christians  at  all — ^should 
give  no  small  offense.  Many  answers  or 
animadversions,  therefore,  were  expected; 
but  I  was  agreeably  disappointed.  I  do 
not  know  that  any  appeared;  so 'I  went 
quietly  on  my  way. 

13.  Not  long  after,  I  think  in  the  spring, 
1741,  we  published  a  second  volume  ot 
hymns.  As  the  doctrine  was  still  much 
misunderstood,  and  consequently  misrep- 
resented, I  judged  it  needful  to  explain 
yet  farther  upon  the  head;  which  was  done 
■n  the  preface  to  it  as  follows: 

"This  great  gift  of  God,  the  salvation 
•jf  our  souls,  is  no  other  than  the  image 
God  fresh  stamped  on  our  hearts.  It  is  a 
'  renewal  of  believers  in  the  spirit  of  their 
minds  after  the  likeness  of  Him  that  cre- 
ated them.'     God  hath  now  laid  '  the  ax 


52  CHRISTIAN  PERFECTION. 

finto  the  root  of  the  tree,  purifying  thei* 
hearts  by  faith,'  and  *  cleansing  all  the 
thoughts  of  their  hearts  by  the  inspiration 
of  his  Holy  Spirit.'  Having  this  hope, 
that  they  shall  see  God  as  he  is,  they 
'  purify  themselves  even  as  he  is  pure,*  and 
aie  'holy,  as  he  that  hath  called  them  id 
holy,  in  all  manner  of  conversation.'  Not 
that  they  have  already  attained  all  that 
they  shall  attain,  either  are  already  in  this 
sense  perfect.  But  they  daily  'go  on  from 
strength  to  strength,  beholding '  now,  '  as 
in  a  gla*ss,  the  glory  of  the  Lord,  they  are 
changed  into  the  same  image,  from  glory 
to  glory,  by  the  Spirit  of  the  Lord.' 

"  And  '  where  the  Spirit  of  the  Lord  is, 
mere  is  liberty;'  such  liberty  'from  the 
law  of  sin  and  death,'  as  the  children  of 
this  world  will  not  believe,  though  a  man 
declare  it  unto  them.  'The  Son  hath 
made  them  free '  who  are  thus  '  born  of 
God,'  from  that  great  root  of  sin  and  bit- 
terness, pride.  They  feel  that  all  their 
'sufficiency  is  of  God,'  that  it  is  he  alone 
who  'is  m  all  their  thoughts,'  and  'work- 
eth  in  them  both  to  will  and  to  do  of  hia 
good  pleasure.'     They  feel  that  'it  is  not 


CHRISTIAB   rKRFECTION  33 

they  '  that  'speak,  but  the  ypiril  of  theii 
Father  who  speaketh'  in  iheiii,  and  that 
fv'hatsoever  is  done  by  their  hands,  *the 
Father  who  is  in  them,  he  doclh  the  works.' 
So  that  God  is  to  thi;m  all  in  all,  and  the? 
are  notliing  in  his  sight.  They  are  freed 
from  self-will  as  desiring  nothing  but  the 
holy  and  perfect  will  of  God;  not  supplies 
in  want,  not  ease  in  pain,*  nor  life,  or 
death,  or  any  creature;  but  continually 
crying  in  their  inmost  soul,  '  Father,  thy 
will  be  done.'  They  are  freed  from  evi 
thoughts,  6o  tAat  they  can  not  enter  int'j 
them,  no,  not  lor  a  moment.  Aforetime, 
when  an  evil  thought  came  in,  they  looked 
up,  and  it  vanished  away.  But  now  it 
does  not  come  in,  there  being  no  room 
for  this,  in  a  soul  which  is  full  of  God, 
They  are  free  from  wanderings  in  prayer. 
Whensoever  they  pour  out  their  hearts  in 
a  more  immediate  manner  before  God,  they 
have  no  thought  of  any  thing  passed, f  or 

*This  is  too  strong.  Our  Lord  himself  desireCi 
ease  in  pain.  He  asked  for  it,  only  with  resij^na 
lion:  "Not  as  I  will,"  I  desire,  "but  as  thou 
wilt." 

t  This  is  far  too  strong.     See  the  sermon  "  0» 
Wandering  Thoughts." 
3 


S4  CHRISTIAN   PERFECTION. 

absent,  or  to  come,  but  of  God  alone,  li 
times  past,  they  had  wandering  thoughu* 
darted  in,  which  yet  fled  away  Hke  smoke; 
'but  now  that  smoke  does  not  rise  at  ail. 
They  have  no  fear  or  doubt,  either  as  to 
their  state  in  genera],  or  as  to  any  partic- 
ular action.*  The  *  unction  from  the  Holy 
One '  teacheth  them  every  hour  what  they 
sliall  do,  and  what  they  shall  speakjf  nor 
therefore  have  they  any  need  to  reason 
concerning  it.J  They  are  in  one  sense 
freed  from  temptations;  for  though  num- 
berless temptations  fly  about  them,  yei 
they  trouble  them  not.$  At  all  times  their 
souls  are  even  and  calm,  their  hearts  are 
steadfast  and  immovable.  Their  peace, 
flowing  as  a  river, '  passeth  all  understand- 
ing,' and  they  'rejoice  with  joy  unspeak- 
able and  full  of  glory.'  For  they  'are 
scaled  by  the  Spirit  unto  the  day  of  re- 
demption,' having  the  witness   in  them- 

*  frequently  this  is  the  casej  but  only  sr  » 
time. 

f  For  a  time  it  may  be  so,  but  not  always. 

j  Sometimes  they  have  mo  need  ;  at  otiier  tiiiifr? 
ihey  have. 

{Sometimes  they  do  not;  at  other  times  ttie» 
do,  aud  that  grievously 


CHRISTIAN   I'ERFECTION  35 

selves'  that  'there  is  laid  up  for'  them  a 
'  crown  of  righteousness,  which  tiiC  Lord 
will  give'  them  'in  that  day.'* 

"Not  that  every  one  is  a  child  of  the 
devil  till  he  is  thus  renewed  in  love:  gd 
the  contrary,  whoever  has  '  a  sure  confi- 
dence in  God,  that,  through  the  merits  of 
Christ,  his  sins  are  forgiven,'  he  is  a  child 
of  God,  and,  if  he  abide  in  him,  an  hei»  ol 
all  the  promises.  Neither  ought  he  in  any 
wise  to  cast  away  his  confidence,  or  t'j 
deny  the  faith  he  has  received,  because  i- 
is  weak,  or  because  it  is  'tried  with  fire, 
80  that  his  soul  is  'in  heaviness  through 
manifold  temptations.' 

"Neither  dare  we  affirm,  as  sf.me  have 
done,  tiiat  all  this  salvation  is  given  ai 
once.  There  is  indeed  an  instantaneous, 
as  well  as  a  gradual,  work  of  God  in  hiss 
children;  and  there  wants  not,  we  know, 
a  cloud  of  witnesses,  \\  ho  have  received, 
in  one  moment,  either  a  clear  sense  ot 
the  forgiveness  of  their  sins,  or  the  abiding 
witness  of  the  Holy  Spirit.  But  we  do 
rot  know  a  single  instance,  in  any  place 

*  Not  all   who  are  saved   from   sin;    many 
theiu  liavti  not  attained  it  vet. 


S6  CHEISTIAN  PERFECTiON. 

of  a  person's  receiving,  in  one  ind  th# 
same  moment,  remission  of  sins,  the  abid- 
ing witness  of  the  Spirit,  and  a  new,  a 
clean  heart. 

"Indeed,  how  Got'  niay  work,  we  can 
not  tell;  but  the  general  manner  wherein 
he  does  work,  is  this:  those  who  once 
trusted  in  themselves  that  they  were  right- 
eous, that  they  were  rich,  and  increased  in 
goods,  and  had  need  of  nothing,  are,  b) 
the  Spirit  of  God  applying  his  word,  con- 
vinced that  they  are  poor  and  naked.  All 
the  things  that  they  have  done  are  brought 
to  their  remembrance  and  set  in  array  be- 
fore them,  so  that  they  see  the  wrath  of 
God  hanging  over  their  heads,  and  feel 
that  they  deserve  the  damnation  of  hell. 
In  their  trouble  they  cry  to  the  Lord, 
and  he  shows  them  that  he  hath  taken 
away  their  sins,  and  opens  the  kingdom  of 
heaven  in  their  hearts,  '  righteousness,  and 
peace,  and  joy  in  the  Holy  Ghost.'  Sor- 
row and  pain  are  fled  away,  and  'sin  haa 
no  more  dominion  over'  them.  Knowing 
they  are  justified  freely  through  faith  in 
his  blood,  they  '  have  peace  with  God 
itircuglt    Jesus   Christ:'    they  'rejoice    in 


CHRISTIAN   PERFECTION.  37 

hope  of  the  glory  of  God,'  and  'the  '.ove 
of  God  is  shed  abroad  in  their  hearts.* 

"In  this  peace  they  remain  for  days,  or 
weeks,  or  months,  and  commonly  suppose 
they  shall  not  know  war  any  more;  till 
some  of  their  old  enemies,  their  bosom 
sins,  or  the  sins  which  did  most  easily  be- 
set them — perhaps  anger  or  desire — assault 
them  again,  and  thrust  sore  at  them,  thai 
they  may  fall.  Then  arises  fear  that  they 
shall  not  endure  to  the  end;  and  often 
doubt  whether  God  has  not  forgotten  them 
or  whether  they  did  not  deceive  themselves 
in  thinking  their  sins  were  forgiven.  Un- 
der these  clouds,  especially  if  they  reason 
with  the  devil,  they  go  mourning  all  the 
day  long.  But  it  is  seldom  long  before 
their  Lord  answers  for  himself,  sending 
them  the  Holy  Ghost  to  comfort  them,  to 
bear  witness  continually  with  their  spirits 
that  they  are  the  children  of  God.  Then 
they  are  indeed  meek,  and  gentle,  and 
teachable,  even  as  a  little  child.  And 
now  first  do  they  see  the  ground  of  their 
heart;*  which  God  before  would  not  dis- 

*  Is  it  not  astonishing:  that  while  this  book  is 
extant,    whirh    was    puhlished    four   and    twfntv 


38  CHRISTIAN   FERFECTIOW. 

close  to  them,  lest  the  soul  should  fail  be- 
fore hiin,  and  the  spirit  which  he  had 
made.  Now  they  see  all  the  hidden  abom- 
inations there,  the  depths  of  pride,  self- 
will,  and  hell;  yet  having  the  witness  in 
themselves,  '  Thou  art  an  heir  of  God,  a 
joint-heir  with  Christ,  even  in  the  midst 
of  this  fiery  trial;'  which  continually 
hightens  both  the  strong  sense  they  then 
have  of  their  inability  to  help  themselves, 
and  the  inexpressible  hunger  they  feel 
after  a  full  renewal  in  his  image,  in  '  right- 
eousness and  true  holiness,'  Then  God  is 
mindful  of  the  desire  of  them  that  fear 
him,  and  gives  them  a  single  eye  and  a 
pure  heart;  he  stamps  upon  them  his  own 
image  and  superscription;  he  createth 
them  anew  in  Christ  Jesus;  he  cometh 
to  them  with  his  Son  and  blessed  Spirit, 
and  fixing  his  abode  in  their  souls,  bring- 
eth  them  into  the 'rest  which  remainclh 
for  the  people  of  God.'  " 

Here  I  can   not  but  remark,  (1.)  That 

years  ago,  any  one  should  face  me  down,  that  this 
is  a  new  doctrine,  and  what  I  never  taught  be 
fore?  [This  note  was  first  published  in  the  year 
-765.— Edit.] 


CHRISTIAN  PERFECTIOM.  39 

this  is  the  strongest  account  we  ever  ^ave 
of  Christian  perfection;  indeed,  too  strong 
in  more  than  one  particular,  as  is  observed 
in  the  notes  annexed.  (2.)  That  there  is 
nothing  which  we  have  since  advanced 
upon  the  subject,  either  in  verse  or  prose 
which  is  not  either  directly  or  indirectly 
contained  in  this  preface.  So  that,  whether 
our  present  doctrine  be  right  or  wrong,  it 
is,  however,  the  same  which  we  taught 
from  the  beginning. 

14.  I  need  not  give  additional  proofs  of 
tl)is,  by  multiplying  quotations  from  the 
volume  itself.  It  may  suffice,  to  cite  part 
of  one  hymn  only,  the  last  in  that  volume: 

Lord,  I  believe  a  rest  remains, 

To  all  thy  people  known; 
A  rest  where  pure  enjoyment  rejw'ns, 

And  thou  art  loved  alone; 

A  rest  where  all  our  soul's  desire 

Is  fixed  on  things  above; 
Where  doubt  and  pain  and  fear  expire, 

('ast  out  by  perfect  love. 

Front  every  evil  motion  freed-  • 

The  Son  hath  made  us  free — 
On  all  the  powers  of  hell  we  tread, 

In  glorious  lil^erty. 


•0  »/flRISTlAN    "ER/ECTlo'i- 

Safe  in  the  way  of  life,  abovp 
Death,  earth,  and  hell,  we  rise; 

We  find,  when  perfected  in  love, 
Our  long-sought  paradise. 

O,  that  I  now  the  rest  might  know, 

Believe  and  enter  in! 
Now,  Savior,  now  the  power  bestow 

And  let  me  cease  from  sin ! 

Remove  this  hardness  from  my  heart. 

This  unbelief  remove: 
To  me  the  rest  of  faith  impart, 

The  sabbath  of  thy  love. 

Come,  O,  my  Savior,  come  away  I 

Into  my  soul  descend! 
No  longer  from  thy  creature  stay, 

My  author  and  my  end. 

The  bliss  thou  hast  for  me  prepared. 

No  longer  be  delay'd; 
Come,  my  exceeding  great  reward. 

For  whom  I  first  was  mad  a. 

Come,  Father,  Son,  and  Holy  Ghost, 

And  seal  me  thine  abode! 
Let  all  I  am  in  thee  be  lost: 

Let  all  be  lost  in  God! 

Can  any  thing  be  more  clear  than,  (i.j 

That  here,  also,  is  as  full  and  high  a  salva- 
tion as  we  have  ever  spoken  of?  (2.)  That 
this  is  spoken  of  as  receivable  by  mere 


CHRISTIAN   PERFECTION.  41 

faith,  and  as  hindered  only  by  unbelief? 
(3.)  That  this  faith,  and  consequently  the 
salvation  which  it  brings,  is  spoken  of  as 
given  in  an  instant?  (4.)  That  it  is  sup- 
posed that  instant  may  be  now]  that  we 
need  not  stay  another  moment]  that 
"now,"  the  very  "now  is  the  accepted 
time]  now  is  the  day  of  this  full  '  salva- 
tion]' And,  lastly,  that  if  any  speak 
otherwise,  he  is  the  person  that  brings 
new  doctrine  among  usi 

15.  About  a  year  after,  namely,  in  the 
year  1742,  we  published  another  volume  of 
hymns.  The  dispute  being  now  at  the 
bight,  we  spoke  upon  the  head  more 
largely  than  ever  before.  Accordingly, 
abundance  of  the  hymns  in  this  volume 
treat  expressly  on  this  subject.  And  so 
does  the  preface,  which,  as  it  is  short,  it 
may  not  be  amiss  to  insert  entire: 

•  (1.)  Perhaps  the  general  prejudice 
against  Christian  perfection  may  chiefly 
arise  from  a  misapprehension  of  the  nature 
of  it.  We  willingly  allow,  and  continually 
declare,  there  is  no  such  perfection  in  this 
life  as  impHes  either  a  dispensation  from 
doing   good,  and   attending  all  the  ordi- 


42  CHRISTIAN   PERFECTlOlf 

nances  of  God,  or  a  freedom  from  igno- 
rance, mistake,  temptation,  and  a  thousand 
infirmities  necessarily  connected  with  tlesh 
and  blood. 

"(2.)  First.  We  not  only  allow,  but 
earnestly  contend,  that  there  is  no  perfec- 
tion in  this  Hfe,  which  implies  any  dispen- 
sation from  attending  all  the  ordinances 
of  God,  or  from  doing  good  to  all  men 
while  we  have  time,  though  '  especially 
unto  the  household  of  faith.'  We  believe 
that  not  only  the  babes  in  Christ,  who 
have  newly  found  redemption  in  his  blood, 
but  those  also  who  are  'grown  up  into 
perfect  men,'  are  indispensably  obliged,  as 
often  as  they  have  opportunity,  'to  eat 
bread  and  drink  wine  in  remembrance  of 
him,'  and  to  'search  the  Scriptures;'  by 
fasting,  as  well  as  temperance,  to  'keep 
iheir  bodies  under,  and  bring  them  into 
subjection;'  and  above  alj,  to  pour  out  their 
souls  in  prayer,  both  secretly  and  in  the 
great  congregation. 

"(3.)  We  secondly  believe  that  there  is 
no  such  perfection  in  this  life  as  implies 
an  entire  deliverance,  either  from  igno- 
rance or  mistake,  in  things  not  essentia.* 


CHRISTIAN  PERFECTION.  43 

to  salvation,  or  from  manifold  temptations, 
or  from  numberless  infirmities,  wherewith 
the  corruptible  body  more  or  less  presses 
down  the  soul.  We  can  not  find  any 
ground  in  Scripture  to  suppose  that  any 
inhabitant  of  a  house  of  clay  is  wholly 
exempt  either  from  bodily  infirmities,  or 
from  ignorance  of  many  things;  jr  to 
imagine  any  is  incapable  of  mistake,  or 
faUing  into  divers  temptations. 

"(4.)  But  whom  then  do  you  mean  by 
'one  that  is  perfect!'  We  mean  one  in 
whom  is  '  the  mind  which  was  in  Christ,' 
and  who  so  '  w^alketh  as  Christ  also 
walked;'  a  man  *that  hath  clean  hnn  Is 
and  a  pure  heart,'  or  that  is  '  cleansea  ironi 
all  filthiness  of  flesh  and  spirit;'  one  in 
whom  is  '  no  occasion  of  stumbUng,'  and 
who,  accordingly,  'does  not  commit  sin.' 
To  declare  this  a  little  more  particularly, 
we  understand  by  that  Scriptural  expres- 
sion, *a  perfect  man,'  one  in  whom  Got! 
iiath  fulfilled  his  faithful  word,  'From  all 
your  filthiness  and  from  all  your  idols  1 
will  cleanse  you:  I  will  also  save  you  from 
ill  yoiir  uncleannesses.'  We  understand 
liereby   one  whom    God    ha tlf  '  sanctified 


44  CHRISTIAN   PERFECTIOR. 

tliroughout  in  body,  soul,  and  spirit;'  one 
who  *vvalketh  in  the  light  as  He  is  in  the 
light;  in  whom  is  no  darkness  at  all,  the 
blood  of  Jesus  Christ  his  Son  having 
cleansed  him  from  all  sin.' 

"(5.)  This  man  can  now  testify  to  all 
mankind,  '  I  am  crucified  with  Christ: 
nevertheless  I  live;  yet  not  I,  but  Christ 
liveth  in  me.'  He  is  'holy  as  God  who 
called'  him  Ms  holy,'  both  in  heart  and* in 
all  manner  of  conversation.'  He  '  loveth 
the  Lord  his  God  with  all  his  heart,'  and 
serveth  him  'with  all  his  strength.'  He 
'loveth  his  neighbor,'  every  man  'as  him- 
self;' yea,  *as  Christ  loveth  us;'  them,  in 
particular,  that  '  despitefully  use  him  and 
persecute  him,  because  they  know  not  the 
Son,  neither  the  Father.'  Indeed  his  sou. 
is  all  love,  filled  with  '  bowels  of  mercies, 
kindness,  meekness,  gentleness,  long-suf- 
fering.' And  his  life  agreeth  thereto,  full 
of  'the  work  o^  faith,  the  patience  of  hope, 
the  labor  of  love.'  'And  whatsoever'  he 
doeth  either  in  word  or  deed,'  he  'doeth 
it  all  in  the  name,'  in  the  love  and  power, 
•of  the  Lord  Jesus.'     In  a  word,  ho  doeth 


CHRISTIAN  PERFECTIOM.  45 

'the  will  of  God  on  earth,  as  it  is  done  in 
heaven.' 

"(6.)  This  it  is  to  be  a  perfect  man,  to 
be  *  sanctified  throughout;'  even  *to  have  a 
heart  so  all-flaming  with  the  love  of 
God  '—to  use  Archbishop  Usher's  words — 
'  as  continually  to  offer  up  every  thought 
word,  and  work,  as  a  spiritual  sacrifice, 
acceptable  to  God  through  Christ;'  in 
every  thought  of  our  hearts,  in  every  word 
of  our  tongues,  in  every  work  of  our 
hands,  to  'show  forth  His  praise  who  hath 
called  us  out  of  darkness  into  his  marvel- 
ous light.'  O,  that  both  we,  and  all  who 
seek  the  Lord  Jesus  in  sincerity,  may  thus 
be  made  perfect  in  one!'  " 

This  is  the  doctrine  which  we  preached 
from  the  beginning,  and  which  we  preach 
at  this  day.  Indeed  by  viewing  it  in  every 
point  of  light,  and  comparing  it  again  and 
again  with  the  word  of  God  on  the  one 
hand,  and  the  experience  of  the  children 
of  God  on  the  other,  we  saw  farther  into 
the  nature  and  properties  of  Christian  per- 
fection. But  still  there  is  no  contrariety 
at  all  between  our  first  and  our  last  scnti- 


46  CHRISTIAN  PERFfcCTIOM. 

menls.  Our  first  conception  of  it  was,  ll 
is  to  liave  "  the  mind  which  was  in  Christ," 
and  to  "walk  as  he  walked;"  to  have  all 
the  mind  that  was  in  him,  and  always  to 
walk  as  he  walked:  in  other  words,  to  be 
inwardly  and  outwardly  devoted  to  God; 
all  devoted  in  heart  and  life.  And  we 
have  the  same  conception  of  it  now,  with- 
out either  addition  or  diminution. 

16.  The  hymns  concerning  it  in  this 
volume  are  too  numerous  to  transcribe.  1 
shall  only  cite  a  part  of  three: 

Savior  from  sin,  1  wait  to  prove 
That  Jesus  is  thy  healing  name; 

To  lose,  when  perfected  in  love, 
Whate'er  I  have,  or  can,  or  am; 

1  stay  me  on  thy  faithful  word, 

''The  servant  shall  be  as  his  Lord.' 

Answer  that  gracious  end  in  me 

For  which  thy  precious  life  was  given, 

Redeem  from  all  iniquity, 

Restore,  and  make  me  meet  for  heaver. 

Unless  thou  purge  my  every  stain, 

Thy  sufl'ering  and  ni}'  faith  is  vain. 

Di'lst  thou  not  die  that  I  might  live 
No  longer  to  myself  but  thee? 

Might  body,  soul,  and  spirit  give 
To  Him  who  gave  himself  for  nie1 


CHRISTIAN   PERFECTION  -57 

Come,  then,  my  Master  and  my  God, 
Take  the  dear  purchase  of  thy  blood. 

Thy  own  peculiar  servant  claim. 

For  thy  own  truth  and  mercy'?  sake; 

Hallow  in  me  thy  glorious  name; 
Me  for  thine  own  this  moment  take, 

And  change  and  thoroughly  purify; 

Thine  only  may  I  live  and  die.        (p.  80. 

Chose  from  the  world,  if  now  I  stand, 
Adorn'd  with  righteousness  divine; 

If  brought  into  the  promised  land 
I  justly  call  the  Savior  mine; 

The  sanctifying  Spirit  pour, 

To  quench  my  thirst  and  wash  me  clei  • 
Now,  Savior,  let  the  gracious  shower 

Descend,  and  make  me  pure  from  tii 

Purge  me  from  every  sinful  blot: 

My  idols  all  be  cast  aside: 
Cleanse  me  from  every  evil  thought. 

From  all  the  filth  of  self  and  pride. 

The  hatred  of  the  carnal  mind 
Out  of  my  flesh  at  once  remove; 

Give  me  a  tender  heart,  resign'd, 
And  pure,  and  full  of  faith  and  love. 

O,  that  I  now,  from  sin  released. 

Thy  word  might  to  the  utmost  prove 

'-'.nter  into  thy  promised  rest; 
The  Canaan  of  thy  perfect  love! 


48  CHRISTIAN  PERFECTION. 

Now  let  me  gain  perfection's  bight! 

Now  let  me  into  nothing  fall; 
Be  less  than  nothing  in  my  sight, 

And  feel  that  Christ  is  all  in  ail.     (o.  258 

Lord,  i  believe,  thy  work  of  grace 

Is  perfect  in  the  soul; 
His  heart  is  pure  who  sees  thy  face, 

His  spirit  is  made  whole. 

From  every  sickness,  by  thy  word, 

From  every  foul  disease, 
Saved,  and  to  perfect  health  restored, 

To  perfect  holiness: 

He  walks  in  glorious  liberty, 

To  sin  entirely  dead: 
The  Truth,  the  Son  halh  made  hhn  free 

And  he  is  free  inaeed. 

Throughout  his  soul  thy  glories  shine, 

His  soul  is  all  renew'd, 
And  deck'd  in  righteousness  div~ne, 

And  cloth'd  and  dli'd  with  God. 

Tiiis  is  the  rest,  the  life,  the  peace. 

Which  all  thy  people  prove; 
Love  is  the  bond  of  perfectness 

And  all  their  soul  is  love. 

0,  joyful  sound  of  Gospel  grace! 
Christ  shall  in  me  appear; 

1,  even  I,  shall  see  his  face, 
I  shall  be  holy  here! 


CHRISTIAN  PERFECTION.  4^« 

He  visits  now  the  house  of  clay. 

He  shakes  his  future  home; 
O,  wouldst  thou,  Lord,  on  this  glad  day, 

Into  thy  temple  corue! 

Conie.O,  my  God,  thyself  reveal, 

fill  all  this  mighty  void; 
Thou  only  canst  my  spirit  fill: 

Come,  O,  my  God,  my  God! 
Fulfill,  fulfill  my  large  desires, 

Large  as  infinity ! 
Give,  give  nie  all  my  soul  requires 

All,  all  that  is  in  thee!  (p.  29.) 

17.  On  Monday,  June  25,  1744,  our  first 
conference  began;  six  clergymen  and  all 
our  preachers  being  present.  The  next 
morning  we  seriously  considered  the  doc- 
trine of  sanctification,  or  perfection.  The 
questions  asked  concerning  it,  and  the 
substance  of  the  answers  given,  were  as 
follows: 

"  Question.  What  is  it  to  be  sanctified! 

*'  Answer.  To  be  renewed  in  the  image 
of  God,  *  in  righteousness  and  true  holi- 
oess.' 

•'*  Q.  What  is  implied  in  being  a  perfect 
Christian? 

"  A.  The  loving  God  with  all  our  heart, 
und  mind,  and  soul,  (Deut.  vi,  6.^ 
4 


60  CFIRISTFAN   PERFECTION. 

"  Q.  Duos  this  imply,  thai  all  inward 
sin  is  taken  away] 

"A.  Undoubtedly;  or  how  can  we  be 
said  to  be  '  saved  from  all  our  unclean- 
nesses?'  Ezek.  xxxvi,  29." 

Our  second  conference  began  August  1. 
1745.  The  next  morning  we  spoke  ;f 
sanctification  as  follows: 

"Q,.  When  does  inward  sanctificatioD 
becrin] 

"A.  In  the  moment  a  man  is  justified 
[Yet  sin  remains  in  him,  yea,  the  seed  of 
all  sin,  till  he  is  sanctified  throughout.] 
From  that  time  a  believer  gradually  dies 
to  sin,  and  grows  in  grace. 

"Q.  Is  this  ordinarily  given  till  a  little 
before  deathi 

"A.  It  is  not,  to  those  who  expect  it  no 
sooner. 

"Q,.  But  may  w^e  expect  it  sooner] 

"A.  Why  not?  For,  although  we  grant, 
(1.)  That  the  generahty  of  believers, 
whom  we  have  hitherto  known,  were  not 
po  sanctified  till  near  death;  (2.)  That  few 
of  those  to  whom  St.  Paul  wrote  his 
epistles  were  so  at  thai  time;  nor,  (3.)  He 
himself  at  the  Lim^  of  writing  his  former 


CHRISTIAN  PERFECTION.  5 J 

epistlep:  yet  all  this  does  not  prove  that 
we  may  not  be  so  to-day. 

"Q.  In  what  manner  should  we  preach 
ianctification ! 

"A.  Scarce  at  all  to  those  who  are  not 
pressing  forward;  to  those  who  are,  al- 
ways by  way  of  promise;  always  drawing, 
rather  than  driving." 

Our  third  conference  began  Tuesday, 
May  26,  1746. 

In  this  we  carefully  read  over  the  min- 
utes of  the  two  preceding  conferences,  to 
observe  whether  any  thing  contained 
therein  might  be  retrenched  or  altered  on 
more  mature  consideration.  But  we  did 
not  see  cause  to  alter  in  any  respect  what 
we  had  agreed  upon  before. 

Our  fourth  conference  began  on  Tues- 
day, June  16,  1747.  As  several  persons 
were  present  who  did  not  beheve  the  doc- 
trine of  perfection,  we  agreed  to  examine 
It  from  the  foundation. 

In  order  to  this  it  was  asked, 

"  How  much  is  allowed  by  our  brethren 
who  differ  from  us  with  regard  to  entir*^ 
banctification? 

"A.    They  grant,  (1.)  Thai   every  one 


52  CHRISTIAN   PERFECTION. 

must  be  entirely  sanctified  in  the  articJa 
of  death.  (2.)  That  till  then  a  believei 
daily  ^ows  in  grace,  comes  nearer  and 
nearer  to  perfection.  (3.)  That  we  ought 
10  be  continually  pressing  after  it,  and  tc 
exhort  all  others  so  to  do. 

"  Q.  What  do  we  allow  themi 
"A.  We  grant,  (i.)  That  many  of  those 
who  have  died  in  the  faith,  yea,  the  greater 
part  of  those  we  have  known,  were  not 
perfected  in  love,  till  a  little  before  their 
death.  (2.)  That  the  term  sanctified  is 
continually  applied  by  St.  Paul  to  all  that 
were  justified.  (3.)  That  by  this  term 
alone  he  rarely,  if  ever,  means,  'saved 
from  all  sin.'  (4.)  That,  consequently,  it 
is  not  proper  to  use  it  in  that  sense,  with- 
out adding  the  word  wholly,  entirely,  or  the 
like.  (5.)  That  the  inspired  writers  al- 
most continually  speak  of  or  to  those  who 
were  justified,  but  very  rarely  of  or  to 
those  who  were  wholly  sanctified.*  (6.) 
That,  consequently,  it  behooves  us  to 
speak  almost  continually  of  the  state  of 

*  That  is,  to  those  alone,  exclusive  of  others, 
but  the}-  speak  to  them,  jointly  with  others  alinos' 
continually. 


CHRISTIAN  TERFECTION.  63 

justification;  but  more  rarely,*  '  at  leaot  in 
full  and  explicit  terms,  concerning  entire 
sanctification,' 

"  Q.  What,  then,  is  the  point  where  we 
flivide] 

"A.  It  is  this:  should  we  expect  to  be 
saved  from  all  sin  before  the  article  of 
deathi 

"Q.  Is  there  any  clear  Scripture  prom- 
ise of  this — that  God  will  save  us  from 
ail  sin] 

"A.  There  is:  'He  shall  redeem  Israel 
from  all  his  sins,'  Psalm  cxxx,  8. 

"  This  is  more  largely  expressed  in  the 
prophecy  of  Ezekiel:  '  Then  will  I  sprinkle 
clean  water  upon  you.  and  ye  shall  be 
clean;  from  all  your  filthiness  and  from 
all  your  idols  will  I  cleanse  you:  I  will 
also  save  you  from  all  your  uncleannesses,' 
xxxvi,  25,  29.  No  promise  can  be  more 
clear.  And  to  this  the  apostle  plainly  re- 
fers in  that  exhortation:  'Having  these 
promises,  let  us  cleanse  ourselves  from  all 
filthiness  of  flesh  and  spirit,  perfecting 
holiness  in  the  fear  of  God,'  2  Cor.  vii,  1. 

*  More  rarely,  I  allow;  but  yet  in  some  piaces 
very  frequeni'v.  strong^ly,  and  explicitly 


64  CHRISTIAN   TERFECTlOxN. 

Equally  clear  and  express  is  that  ancien\ 
promise:  'The  Lord  thy  God  will  circum- 
cise thy  heart,  and  the  heart  of  thy  seed,  to 
love  the  Lord  thy  God  with  all  thy  heart 
and  with  all  thy  soul,'  Deut.  xxx,  6. 

*'  Q,.  But  does  any  assertion  answerable 
to  this  occur  in  the  New  Testament? 

"A.  There  does,  and  that  laid  down  in 
the  plainest  terms.  So  1  John  iii,  8:  'For 
this  purpose  the  Son  of  God  was  mani- 
fested, that  he  might  destroy  the  works  of 
the  devil;'  the  works  of  the  devil,  without 
any  limitation  or  restriction;  but  all  sin  is 
the  work  of  the  devil.  Parallel  to  which 
is  the  assertion  of  St.  Paul:  'Christ  loved 
the  Church,  and  gave  himself  for  it,  that 
he  might  present  it  to  himself  a  glorious 
Church,  not  having  spot,  or  wrinkle,  or 
any  such  thing,  but  that  it  might  be  holy 
and  without  blemish,'  Eph.  v,  25-27. 

"  And  to  the  same  effect  is  his  assertion 
'n  the  eighth  of  the  Romans,  verses  3,  4: 
•God  sent  his  Son,  that  the  righteousness 
of  the  law  might  be  fulfilled  in  Uo,  who 
walk  not  after  the  flesh,  but  after  the 
Spirit.' 

"Q.    Does  the   New  Testament   aflJbro 


CHRISTIAN  PEEFECTIOIf.  66 

any   fariher  ground    for  expecting  to  be 
saved  from  all  sini 

"A.  Undoubtedly  it  does;  both  in  those 
prayers  and  commands,  which  are  equiva- 
lent to  the  strongest  assertions. 
"Q.  What  prayers  do  you  mean] 
"A.  Prayers  for  entire  sanctification; 
V  Jch,  were  there  no  such  thing,  would  be 
mere  mockery  of  God.  Such  in  particular 
are,  (1.)  'Deliver  us  from  evil.'  Now, 
when  this  is  done,  when  we  are  delivered 
from  all  evil,  there  can  be  no  sin  remain- 
ing. (2.)  'Neither  pray  I  for  these  alone, 
but  for  them  also  who  shall  beheve  on  me 
through  their  word;  that  they  all  may  be 
one;  as  thou,  Father,  art  in  me,  and  I  in 
thee,  that  they  also  may  be  one  in  us;  I  in 
them,  and  thou  in  me,  that  they  may  be 
made  perfect  in  one,'  John  xvii,  20-23. 
(3.)  'I  bow  my  knees  unto  the  God  ana 
Father  of  our  Lord  Jesus  Clirist,  that  he 
would  grant  you  that  ye,  being  rooted  a.nd 
grounded  in  love,  may  be  able  to  compre- 
hend, with  all  saints,  what  is  the  breadth. 
and  length,  and  depth,  and  hight,  and  to 
know  the  love  of  Christ,  which  passeth 
knowledge,  tiiat  ye  may  be  tilled  with  ah 


66  CHRISTIAN  PERFECTitN. 

the  fullness  of  God,'  Eph.  iii,  14,  etc 
(4.)  'The  very  God  of  peace  sanctify  yoL 
wholly.  And  I  pray  God,  your  whole 
spirit,  soul,  and  body,  may  be  preserved 
blameless  unto  the  coming  of  our  Lord 
Jesus  Christ,'  1  Thess.  v,  23. 

"  Q,.  What  command  is  tiiere  to  the 
same  effect} 

"A.  (1.)  '  Be  ye  perfect,  as  your  Father 
who  is  in  heaven  is  perfect,'  Matt,  v,  48. 
(2.)  'Thou  shalt  love  the  Lord  tliy  God 
with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  mind,'  Matt,  xxii,  37. 
But  if  the  love  of  God  fill  all  the  heart, 
there  can  be  no  sin  therein. 

"  Q,.  But  how  does  it  appear  that  this  is 
to  be  done  before  the  article  of  death? 

"A.  (1.)  From  the  very  nature  of  a 
command,  which  is  not  given  to  the  dead, 
but  to  the  living.  Therefore,  '  Thou  shalt 
love  God  with  all  thy  heart,'  can  not  mean. 
Thou  shalt  do  this  when  thou  diest,  but 
while  thou  livest. 

"(2.)  From  express  texts  of  Scriptme: 
(i.)  The  grace  of  God  that  bringeth  sal- 
ration  hath  appeared  to  all  men;  teaching 
us  inal,  havins:  renounced  unorodhness  and 


CHRISTIAN  PERFECTION.  67 

Worldly  lusts,  we  should  live  soberly,  right- 
eously, and  godly  in  this  present  world; 
looking  for  the  glorious  appearing  of  our 
Lord  Jesus  Christ,  who  gave  himself  for 
us,  that  he  might  redeem  us  from  all  in- 
iquity, and  purify  unto  himself  a  peculiar 
people,  zealous  of  good  works,*  Titus  .ii, 
11-14.  (ii.)  'He  hath  raised  up  a  horn 
of  salvation  for  us,  to  perform  the  mercy 
promised  to  our  fathers;  the  oath  which  he 
Bware  to  our  father  Abraham,  that  he 
would  grant  unto  us  that  we,  being  de- 
livered out  of  the  hands  of  our  enemies, 
should  serve  him  without  fear,  in  holiness 
and  righteousness  before  him,  all  the  days 
of  our  life,'  Luke  i,  69,  etc. 

"  Q.  Is  there  any  example  in  Scripture 
of  persons  who  had  attained  to  this] 

"A.  Yes;  St.  John,  and  all  those  of 
whom  he  says,  'Herein  is  our  love  made 
perfect,  that  we  may  have  boldness  in  the 
day  of  judgment;  because,  as  he  is,  so  are 
we  in  this  world,'  1  John  iv,  17. 

"Q.  Can  you  show  one  such  example 
now?     Where  is  he  that  is  thus  perfect! 

"A.  To  some  that  make  this  inquiry, 
one  might  make  answer,  If  I  knew  one 


68  CHEISTIAN  PEKFECTION. 

here,  I  would  not  tell  you;  for  you  do  noi 
inquire  out  of  love.  You  are  like  Herod, 
you  only  seek  the  young  child  to  slay  it. 

"But  more  directly  we  answer:  There 
axe  many  reasons  why  there  should  be 
few,  if  any,  indisputable  examples.  What 
inconveniences  would  this  bring  on  thp 
person  himself,  set  as  a  mark  for  all  to 
shoot  atl  And  how  unprofitable  would  it 
be  to  gainsay ers!  *For  if  they  hear  not 
Moses  and  the  prophets,'  Christ  and  his 
apostles, '  neither  would  they  be  persuaded 
though  one  rose  from  the  dead.' 

"  Q,.  Are  we  not  apt  to  have  a  secret  dis- 
taste to  any  who"  say  they  are  saved  from 
all  sin] 

"  A.  It  is  very  possible  we  may,  and  tJiat 
upon  several  grounds;  partly  from  a  con- 
cern for  the  good  of  souls,  who  may  be 
hurt  if  these  are  not  what  they  profess; 
partly  from  a  kind  of  implicit  en\T  at  those 
who  speak  of  higher  attainments  than  our 
own;  and  partly  from  our  natural  slowness 
and  unreadiness  of  heart  to  believe  the 
works  of  God. 

"  Q.  Why  may  we  not  continue  in  the 
joy  of  faith  till  wo  are  perfected  in  love'- 


CHBISTIAN  PERFECTION.  59 

"  Why,  intleedl  since  holy  ^ief  does 
not  quench  this  joy;  since  even  while  \>  e 
are  under  the  cross,  while  we  deeply  par- 
take of  the  sufferings  of  Christ,  we  may 
rejoice  with  joy  unspeakable." 

From  these  extracts  it  undeniably  ap- 
pears, no,  only  what  was  mine  and  my 
brother's  judgment,  but  what  was  the 
judgment  of  all  the  preachers  in  connec- 
tion with  us,  in  the  years  1744,  '45,  '46,  and 
'47.  Nor  do  I  remember  that,  in  any  one 
of  these  conferences,  we  had  one  dissent- 
ing voice;  but  whatever  doubts  any  one 
had  when  we  met,  they  were  all  removed 
before  we  parted. 

18.  In  the  year  1749  my  brother  print- 
ed two  volumes  of  "Hymns  and  Sacred 
Poems."  As  I  did  not  see  these  before 
they  were  published,  there  were  some 
things  in  them  which  I  did  not  approve 
of.  But  I  quite  approved  of  the  main  of 
the  hymns  on  this  head;  a  few  verses  of 
vvhich  are  subjoined: 

Come,  Lord,  be  manifested  bere, 
And  all  the  devil's  works  destroy: 

Now,  without  sin,  in  me  appear. 
And  fill  with  everlasting  joy; 


60  CHRISTIAN  PERFECnoIf. 

Thy  beatific  face  display; 

Thy  presence  is  the  perfect  day. 

(Vol.  i,  p.  203. 

Swirt  to  my  rescue  come, 
Thy  own  this  moment  seize; 
Gather  my  wand'ring  spirit  home, 
And  keep  in  perfect  peace. 

Suffer'd  no  more  to  rove 

O'er  all  the  earth  abroad, 

Arrest  the  pris'ner  of  thy  love, 

And  shut  me  up  in  God!  (p,  247. 

Thy  pris'ners  release,  Vouchsafe  us  thy  peace; 
And  our  sorrows  and  sins  in  a  moment  shall  cease 
That  moment  be  now!  Our  petition  allow. 
Our  present  Redeemer  and  Comforter  thou  ! 

(Vol.  ii,  p.  124.) 

From  this  inbred  sin  deliver; 
Let  the  yoke  now  be  broke; 

Make  me  thine  forever. 

Partner  of  thy  perfect  nature, 
Let  me  be  now  in  thee 

A  new,  sinless  creature.  (p.  156.} 

Turn  me.  Lord,  and  turn  me  now, 
To  thy  yoke  my  spirit  bow ; 
Grant  me  now  the  pearl  to  find 
Of  a  meek  and  quiet  mind. 

Calm,  O,  calm  my  troubled  breast; 

Let  me  gain  that  second  rest: 

From  my  works  forever  cease, 

Perfected  in  holiness.  (p.  162.) 


CHRISTIAN   TERFECTION.  61 

Come  ill  this  accepted  hour, 

Briiij^  thy  heavenly  kingdom  in! 
Fill  us  with  tile  glorious  power, 

Rooting  out  the  seeds  of  sin.  (p.  168. 

Come,  thou  dear  Lamb,  for  sinners  slain, 

Bring  in  the  cleansing  flood: 
Apply,  to  wash  out  every  stain. 

Thine  fefticacious  blood. 

O,  let  it  sink  into  our  soul 

Deep  as  the  inbred  sin; 
Make  every  wounded  spirit  whole. 

And  every  leper  clean!  (p-  171. 

Pris'ners  of  hope,  arise, 
And  see  your  Lord  appear! 
Lo!  on  the  wings  of  love  he  flies. 
And  brings  redemption  near. 

Redemption  in  his  blood 
He  calls  you  to  receive: 
'Come  unto  me,  the  pard'ning  God. 
Believe,"  he  cries,  "believe!" 

Jesus,  to  thee  we  look, 
Till  saved  from  sin's  remains. 
Reject  the  inbred  tyrant's  yoke, 
And  cast  away  his  chains. 

Our  nature  shall  no  more 
O'er  us  dominion  have; 
By  faith  we  apprehend  the  power 

Which  shall  forever  save.  i^o    188 

Jesus,  our  life,  in  us  appear, 
Who  daiW  die  thy  death 


63  CHRISTIAH   FERFECTIOR. 

RcTeal  thyself  the  finisher; 

Thv  quick'ning;  Spirit  breMhe! 
Unfold  the  hidden  mystery, 

The  second  gift  impart; 
Keveal  thy  g-lorious  self  in  ni'^ 

In  every  waiting  heart.  (p   19S.j 

In  Him  we  have  peace,  In  Him  we  have  powers. 
Preserved  by  his  grace  throughout  the  dark  hour. 
In  all  our  temptations  He  keeps  us,  to  prove 
His  utmost  salvation,  His  fullness  of  love. 

fronounce  the  glad  word,  And  bid  us  be  free 
Ah,  hast  thou  not.  Lord,  a  blessing  foi  me? 
The  peace  thou  hast  given,  This  moment  impa-t 
And  open  thy  heaven,  O,  Love,  in  my  heart! 

(p.  324.  ^ 

A  second  edition  of  these  hymns  was 
published  in  the  year  1752;  and  that  with- 
out any  other  alteration  than  that  of  a  few 
literal  mistakes. 

I  have  been  the  more  large  in  these  ex- 
tracts, because  hence  it  appears,  beyond 
all  possibility  of  exception,  that  to  this 
day  both  my  brother  and  I  maintaineo,  (1.) 
That  Christian  perfection  is  that  lov.=i  of 
God  and  our  neighbor  which  implies  de- 
uverance  from  all  sin.  (2.)  That  this  is 
received  merely  by  faith.  (3.)  That  it  is 
given    instantaneously,   m    one    mom'^ni. 


CHRISTIAN  PERFECTIOH.  tf3 

(4.)  That  we  are  to  expect  i*,  not  at  death, 
but  every  moment;  that  now  is  the  ac- 
cepted time,  now  is  the  day  of  this  salva- 
tion. 

19.  At  the  conference  in  the  year  1759, 
perceiving  some  danger  tliat  a  diversity 
of  sentiments  should  insensibly  steal  in 
among  us,  we  again  largely  considered 
this  doctrine;  and  soon  after  I  pubUshed 
■'  Thoughts  on  Christian  Perfection,"  pref- 
aced with  the  following  advertisement: 

"  The  following  tract  is  by  no  means 
designed  to  gratify  the  curiosity  of  anj 
man.  It  is  not  intended  to  prove  the  doc- 
trine at  large,  in  opposition  to  those  who 
explode  and  ridicule  it;  no,  nor  to  answer 
the  numerous  objections  against  it  which 
may  be  raised  even  by  serious  men.  All 
I  intend  here  is,  simply  to  declare  what 
are  my  sentiments  on  this  head;  what 
Christian  perfection  does,  according  to  my 
apprehension,  include,  and  what  it  does 
not;  and  to  add  a  few  practical  observa- 
tions and  directions  relative  to  the  subject. 

"  As  these  thoughts  were  at  first  thrown 
together  by  way  of  question  and  answer, 
"   let  them   continue   in   the  same   form 


rt4  CHRISTIAN  FERFECTIOH. 

They  are  just  the  same  that  I  have  enter 
Gained  fo-  above  twenty  years. 

Question.  What  is  Christian  perfec- 


tion 


"Answer.  The  loving  God  with  all  our 
heart,  mind,  soul,  and  strength.  This  im- 
plies that  no  wrong  temper,  none  contrary 
to  love,  remains  in  the  soul;  and  that  all 
the  thoughts,  words,  and  actions,  are  gov- 
erned by  pure  love. 

"  Q.  Do  you  affirm  that  this  perfection 
excludes  all  infirmities,  ignorance,  and 
mistake! 

"A.  I  continually  affirm  quite  the  con 
trary,  and  always  have  done  so. 

"  Q,.  But  how  can  every  thought,  word, 
and  work,  be  governed  by  pure  love,  and 
the  man  be  subject  at  the  same  time  tc 
ignorance  and  mistake] 

"A.  I  see  no  contrad.ction  here:  'A 
man  may  be  filled  with  pure  love,  and  still 
be  liable  to  mistake.'  Indeed,  I  do  not 
expect  to  be  freed  from  actual  mistakes  till 
this  mortal  puts  on  immortality.  I  believe 
.his  to  be  a  natural  consequence  of  the 
soul's  dwelling  in  flesh  and  blood.  For 
we  can  not  now  think  at  all,  but  by  the 


CHaiaTIAN  PERFECTIOH.  6ft 

mediation  of  those  bodily  organs  which 
hare  suffered  equally  with  the  rest  of  oui 
frame.  And  hence  we  can  not  avoid  some- 
times thinking  wrong,  till  this  corruptible 
shall  have  put  on  in<^orruption. 

"  But  we  may  carry  this  thought  farther 
yet.  A  mistake  in  judgment  may  possibly 
occasion  a  mistake  in  practice.  For  in 
stance:  Mr.  De  Renty's  mistake  touching 
the  nature  of  mortification,  arising  from 
prejudice  of  education,  occasioned  that 
practical  mistake,  his  w^earing  an  iron 
girdle.  And  a  thousand  such  instances 
there  may  be.  even  in  those  who  are  in  the 
highest  state  of  grace.  Yet,  where  every 
word  and  iction  springs  from  love,  such  a 
mistake  is  not  properly  a  sin.  However, 
it  can  not  bear  the  rigor  of  God's  justice, 
but  needs  the  atoning  blood. 

"  Q,.  What  was  the  judgment  of  all  our 
brethren,  who  met  at  Bristol  in  August, 
1758,  on  this  head! 

"A.  It  was  expressed  in  these  words: 
fl.)  Every  one  may  mistake  as  long  as  he 
li«es.  (2.)  A  mistake  in  opinion  may  oc- 
casion a  mistpke  in  practice.  (Z.^  Every 
•ucb  mistak"  's  a  transgression  of  the 
6 


66  CHRISTIAN  PERFECTIon. 

perfect  law.  Therefore,  (4.)  Everv  sum 
mistake,  were  it  not  for  the  blood  of  atone- 
oient,  would  expose  to  eternal  damnation. 
(6.)  It  follows  that  the  most  perfect  have 
continual  need  of  the  merits  of  Christ, 
even  for  their  actual  transgressions,  and 
may  say  for  themselves,  as  well  as  for 
their  brethren, '  Forgive  us  our  trespasses.' 

"This  easily  accounts  for  what  migh* 
otherwise  seem  to  be  utterly  unaccounta- 
ble; namely,  that  those  who  are  not  offend- 
ed when  we  speak  of  the  highest  degree 
of  love,  yet  will  not  hear  of  living  without 
sin.  The  reason  is,  they  know  all  men 
are  liable  to  mistake,  and  that  in  practice 
as  well  as  in  judgment.  Bui  they  do  not 
know,  or  do  not  observe,  that  this  is  not 
sin,  if  love  is  the  sole  principle  of  action. 

"But  still,  if  they  live  without  sin,  does 
not  this  exclude  the  necessity  of  a  Medi- 
ator? At  least,  is  it  not  plain  that  they 
stand  no  longer  in  need  of  Christ  in  h\» 
priestly  office! 

"A.  Fai  from  it.  None  feel  their  need 
of  Chiist  like  these;  none  so  entirely  de- 
pend upon  him.  For  Christ  does  not  give 
Kfe  to  the  soul  separate  ^rom,  but  in  ano 


CHRISTIAN  PERFECTIOn.  OT 

jvith  Uimseif.  Hence  his  words  are  equally 
true  of  all  men,  in  whatsoever  state  of 
grace  they  are:  *As  the  branch  can  not 
bear  fruit  of  itself,  except  it  abide  in  the 
vine;  no  more  can  ye  except  ye  abide  in 
me.  Without  [or  separate  from]  me  ye 
can  do  nothing.' 

"  In  every  state  we  need  Christ  in  the 
following  respects,  (1.)  Whatever  grace 
we  receive,  it  is  a  free  gift  from  him.  (2.) 
We  receive  it  as  his  purchase,  merely  in 
consideration  of  the  price  he  paid.  (3.) 
We  have  this  grace,  not  only  from  Christ, 
but  in  him.  For  our  perfection  is  not  like 
that  of  a  tree,  which  flourishes  by  the  sap 
derived  from  its  own  root,  but,  as  was  said 
before,  like  that  of  a  branch  which,  united 
to  the  vine,  bears  fruit;  but,  severed  from 
it,  is  dried  up  and  withered.  (4.)  All  our 
blessings,  temporal,  spiritual,  and  eternai, 
depend  on  his  intercession  for  us,  which  is 
one  branch  of  his  priestly  office,  whereof 
therefore  we  have  always  equal  need.  (5.) 
The  best  of  men  still  need  Christ  in  his 
priestly  office  to  atone  for  their  omissions, 
their  shortcomings — as  some  not  im- 
oroperly   speak — their   mistak«^s  in  judg- 


68  CHRISTIAN  PERFECTION. 

merit  and  practice,  and  their  dtfects  ol 
various  kinds.  For  these  are  all  deriva- 
tions from  the  perfect  law,  and  conse- 
quently need  an  atonement.  Yet  that 
they  are  not  properly  sins,  we  apprehend 
may  appear  from  the  words  of  St.  Paul: 
•He  that  loveth,  hath  fulfilled  the  law;  for 
love  is  the  fulfilling  of  the  law,'  Rom. 
xiii,  10.  Now,  mistakes,  and  whatever 
infirmities  necessarily  fiow  from  the  cor- 
ruptible state  of  the  body,  are  no  way 
contrary  to  love;  nor,  therefore,  in  the 
Scripture  sense,  sin. 

"  To  explain  myself  a  little  farther  on 
this  head:  (1.)  Not  only  sin,  properly  so 
called — that  is,  a  voluntary  transgression 
of  a  known  law — but  sin,  improperly  so 
called — that  is,  an  involuntary  transgres- 
sion of  a  divine  law,  known  or  unknown — 
needs  the  atoning  blood.  (2.)  I  believe 
there  is  no  such  perfection  in  this  life  as 
excludes  these  involuntary  transgressions, 
which  I  apprehend  to  be  naturally  conse- 
quent on  the  ignorance  and  mistakes  in- 
separable from  mortality.  (3.)  Therefore 
sinless  perfection  is  a  phrase  I  never  use, 
lest  I   should  seem  to  contradict  myself 


CHKISTIAH  riiKFECTION.  69 

(4.)  1  believe  a  person  filled  with  the  love 
of  God  is  still  liable  to  these  involuntary 
transgressions.  (6.)  Such  transgressions 
you  may  call  sins,  if  you  please:  I  do  not, 
for  the  reasons  above  mentioned. 

"  Q,.  What  advice  would  you  give  to 
those  that  do,  and  those  that  do  not,  cal 
them  sol 

"A.  Let  those  that  do  not  call  them 
sins,  never  think  that  themselves  or  any 
other  person  are  in  such  a  state  as  that 
they  can  stand  before  Infinite  Justice  with- 
out a  Mediator.  This  must  argue  either 
the  deepest  ignorance,  or  the  highest  arro- 
gance and  presumption. 

"Let  those  who  call  them  so,  beware 
how  they  confound  these  defects  with  sins, 
properly  so  called. 

"But  how  will  they  avoid  it]  How 
will  these  be  distinguished  from  those,  if 
they  are  all  promiscuously  called  sins]  1 
am  much  afraid,  if  we  should  allow  any 
sins  to  be  consistent  with  perfection,  few 
would  confine  the  idea  to  those  defects 
concerning  which  only  the  assertion  could 
be  true. 

'^Q,.  But  how  can  a  liableness  to  mis- 


70  CHKISTIAN  PERrECTlOS. 

take  consist  with  perfect  love]  Is  not  a 
oerson  who  is  perfected  in  love  every  mo- 
ment under  its  influence]  And  can  any 
mistake  flow  from  pure  love] 

"A.  I  answer,  (1.)  Many  mistakes  may 
consist  with  pure  love;  (2.)  Some  may 
accidentally  flow  from  it:  I  mean,  love 
itself  may  incline  us  to  mistake.  The 
pure  love  of  our  neighbor,  springing  from 
the  love  of  God,  thinketh  no  evil,  believ- 
eth  and  hopeth  all  things.  Now,  this  very 
temper,  unsuspicious,  ready  to  believe  and 
hope  the  best  of  all  men,  may  occasion 
our  thinking  some  men  better  than  they 
really  are.  Here,  then,  is  a  manifest  mis- 
take, accidentally  flowing  from  pure  love. 

"Q,.  How  shall  we  avoid  setting  perfec- 
tion too  high  or  too  low] 

"A.  By  keeping  to  the  Bible,  and  set- 
ting it  just  as  high  as  the  Scripture  does. 
It  is  nothing  higher  and  nothing  lower 
than  this — the  pure  love  of  God  and  man; 
the  lovmg  God  with  all  our  heart  and  soul, 
and  our  neighbor  as  ourselves.  It  is  love 
governing  the  heart  and  life,  running 
through  all  our  tempers,  words  and  ac- 
tions. 


CHRISTIAN  PERFECTTOJ1. 

Q^  Suppose  one  had  attained  to  iDia, 
would  you  advise  him  to  speak  of  it] 

"A.  At  first,  perhaps,  he  would  scarce 
be  able  to  refrain,  the  fire  would  be  so  hot 
within  him;  his  desire  to  declare  the  lov-  \ 
ing-kindness  of  the  Lord  carrying  him  \ 
away  like  a  torrent.  But  afterward  he 
might;  and  then  it  would  be  advisable  not 
to  speak  of  it  to  them  that  know  not 
God — it  is  most  likely  it  would  only  pro- 
voke them  10  contradict  and  blaspheme — 
nor  to  others,  without  some  particular  rea 
son,  without  some  good  in  view.  And 
then  he  should  have  especial  care  to  avoid 
all  appearance  of  boasting;  to  speak  with 
the  deepest  humility  and  reverence,  giving 
all  the  glory  to  God. 

"  Q.  But  would  it  not  be  better  to  be 
entirely  silent — not  to  speak  of  it  alii 

"A.  By  silence  he  might  avoid  many 
crosses,  which  will  naturally  and  neces- 
sarily ensue,  if  he  simply  declare,  even 
amoLg  believers,  what  God  has  wrought 
In  his  soul.  If,  therefore,  such  a  one  were 
to  confer  with  flesh  and  blood,  he  woulu 
be  entirely  silent.  But  this  could  not  be 
done   with   a   clear   conscience:    for   im- 


72  CHRISTIAN  PERFECT  lOR. 

doubtedly  he  ought  to  speak.  Men  do  noi 
light  a  candle  to  put  it  under  a  bushel; 
nuch  less  does  the  all-wise  God.  He  does 
not  raise  such  a  monument  of  his  powei 
and  love,  to  hide  it  from  all  mankind 
Rather,  he  intends  it  as  a  general  blessing 
to  those  who  are  simple  of  heart.  He 
designs  thereby,  not  barely  the  happiness 
of  that  individual  person,  but  the  ani- 
mating and  encouraging  others  to  foDo\/ 
after  the  same  blessing.  His  will  is,  '■  that 
many  shall  see  it'  and  rejoice,  'and  put 
their  trust  in  the  Lord.'  Nor  does  any 
thin^  under  heaven  -nore  quicken  the  de- 
sires of  those  wno  are  justified,  than  to 
converse  with  those  whom  they  beheve  to 
have  experienced  a  still  higher  salvation. 
This  places  that  salvation  full  in  their  view, 
and  increases  their  hunger  and  thirst  after 
't;  an  advantage  which  must  have  been 
entirely  lost,  had  the  person  so  saved 
buried  himself  in  silence. 

"Q.  But  is  there  no  way  to  prevent 
hese  crosses  which  usually  fall  on  those 
vlio  speak  of  being  thus  savedl 

"  A.  It  seems  they  can  not  be  preventeo 


CHRISTIAN  PERFECTION.  7^ 

altogether  while  so  much  of  nature  re- 
mains even  in  believers.  But  something 
might  be  done,  if  the  preacher  in  every 
place  would,  (1.)  Talk  freely  with  all  who 
speak  thus;  and,  (2.)  Labor  to  prevent  the 
unjust  or  unkind  treatment  of  those  in 
favor  of  whom  there  is  reasonable  proof. 

"Q,.  What  is  reasonable  proof?  How 
may  we  certainly  know  one  that  is  3aved 
from  all  sin] 

"A.  We  can  not  infallibly  know  one 
that  is  thus  saved — no,  nor  even  one  thai 
is  justified — unless  it  should  please  God  to 
endow  us  with  the  miraculous  discernment 
of  spirits.  But  we  apprehend  those  would 
be  sufficient  proofs  to  any  reasonable  man, 
and  such  as  would  leave  little  room  to 
doubt  either  the  truth  or  depth  of  the 
work:  (1.)  If  we  had  clear  evidence  of  his 
exemplary  behavior  for  some  time  before 
this  supposed  change.  This  would  give 
us  reason  to  believe  he  would  not  *  lie  for 
God,'  but  speak  neither  more  nor  less  than 
he  felt;  (2.)  If  he  gave  a  distinct  account 
of  the  time  and  manner  wherein  the 
change  was  wrought,  with  sound  speech 


74  CHRISTIAN  PERFECTION. 

which  could  not  be  reproved;  and,  (3.)  It 
•t  appeared  that  ail  his  subsequent  words 
and  actions  were  holy  and  unblamable. 

"The  short  of  the  matter  is  this:  (1.)  I 
have  abundant  reason  to  believe  this  per- 
son will  not  lie;  (2.)  He  testities  before 
God,  •!  feel  no  sin,  but  all  love;  I  pray, 
rejoice,  and  give  thanks  without  ceasing; 
and  I  have  as  clear  an  inward  witness  that 
I  am  fully  renewed,  as  that  I  am  justified.' 
Now,  if  I  have  nothing  to  oppose  to  this 
plain  testimony,  I  ought  in  reason  to  be- 
lieve it. 

"  It  avails  nothing  to  object,  *  But  I 
know  several  things  wherein  he  is  quite 
mistaken.'  For  it  has  been  allowed  that 
all  who  are  in  the  body  are  liable  to  mis- 
take; and  that  a  mistake  in  judgment  may 
sometimes  occasion  a  mistake  in  practice; 
though  great  care  is  to  be  laken  that  no 
ill  use  be  made  of  this  concession.  For 
instance:  Even  one  that  is  perfected  in 
love  may  mistake  with  regard  to  another 
person,  and  may  think  him,  in  a  particular 
caae,  to  be  more  or  less  faulty  than  ne 
really  is.  And  hence  he  may  speak  to 
him   with  more  or  less  severity  than  tho 


CHRISTIAN  PERFECTION.  "76 

truth  requires.  And  in  this  sense — 1\  ough 
that  be  not  the  primary  meaning  of  St. 
James — *  in  many  things  we  offend  all.* 
This,  therefore,  is  no  proof  at  all,  that  the 
person  so  speaking  is  not  perfect. 

"  Q,.  But  is  it  not  a  proof,  if  he  is  sur- 
prised or  fluttered  by  a  noise,  a  fall,  or 
some  sudden  danger] 

"A.  It  is  not;  for  one  may  start,  trem- 
ble, change  color,  or  be  otherwise  disor- 
dered in  body,  while  the  soul  is  calmly 
staid  on  God,  and  remains  in  perfect 
peace.  Nay,  the  mind  itself  may  be 
deeply  distressed,  may  be  exceeding  sor- 
rowful, may  be  perplexed  and  pressed  down 
by  heaviness  and  anguish,  even  to  agony, 
while  the  heart  cleaves  to  God  by  perfect 
love,  and  the  will  is  wholly  resigned  to  him. 
Was  it  not  so  with  the  Son  of  God  him- 
self! Does  any  child  of  man  endure  the 
distress,  the  anguish,  the  agony,  which  he 
sustained]     And  yet  he  knew  no  sin. 

"Q,.  But  can  any  one  who  has  a  pjre 
heart  prefer  pleasing  to  unpleasing  food; 
or  use  any  pleasure  of  sense  which  is  not 
strictly  necessary]  If  so,  ho>v  do  they 
differ  trom  others? 


76  CHRISTIAN  PERFECTION. 

"A.  The  difference  between  these  and 
others  in  taking  pleasant  food  is,  (1.)  They 
need  none  of  these  things  to  make  them 
happy;  for  they  have  a  spring  of  happiness 
within.  They  see  and  love  God.  Hence 
they  rejoice  evermore,  and  in  ever}'  thing 
give  thanks.  (2.)  They  may  use  them,  but 
they  do  not  seek  them.  (3.)  They  use 
them  sparingly,  and  not  for  the  sake  of  the 
thing  itself.  This  being  premised,  we 
answer  directly,  Such  a  one  may  use 
pleasing  food,  without  the  danger  which 
attends  those  who  are  not  saved  from  sin. 
He  may  prefer  it  to  unpleasing,  though 
equally  wholesome  food,  as  a  means  of  in- 
creasing thankfulness,  with  a  single  eye 
to  God,  who  giveth  us  all  things  richly  to 
enjoy;  on  the  same  principle,  he  may 
smell  to  a  flower,  or  eat  a  bunch  of  grapes, 
or  take  any  other  pleasure  which  does  not 
lessen,  but  increase  his  delight  in  God. 
Therefore,  neither  can  we  say  that  one 
perfected  in  love  would  be  incapable  of 
marriage,  and  of  worldly  business:  if  he 
were  called  thereto,  he  would  be  more  ca- 
pable than  ever;  as  being  able  to  do  alJ 


CHRISTIAN  FERFECliOM.  77 

hings  without  hurry  or  carefuhiess,  with- 
out any  distraction  of  spirit.  V,-__-/' 

"Q.  But  if  two  perfect  Christians  had       / 
children,  how  could  they  be  born  in  sin,      j 
since  there  was  none  in  the  parents?  1 

"A.  It  is  a  possible,  but  not  a  probable       \ 
case;  I  doubt  whether  it  ever  was  or  eve         \ 
will  be.     But  waiving  this,  I  answer.  Sin        \ 
is  entailed   upon    me,  not  by   immediate 
<^eneration,  but  by  my  first  parent.     'In 
Adam  all  died;  by  the  disobedience  of  one, 
all    men   were    made   sinners;'    all    men, 
jvithout  exception,  who  were  in  his  loins 
when  he  ate  the  forbidden  fruit. 

"  We  have  a  remarkable  illustration  of 
this  in  gardening;  grafts  on  a  crab  stock 
bear  excellent  fruit;  but  sow  the  kernels 
of  this  fruit,  and  what  will  be  the  eventl 
They  produce  as  mere  crabs  as  ever  were 
eaten. 

"  Q,.  But  what  does  the  perfect  one  do 
more  than  others]  more  than  the  common 
oelievers] 

"A.  Perhaps  nothing;  so  may  the  provi- 
dence of  God  have  hedgea  him  in  by 
outward  circumstances.      Perhaps  net  so 


78  CHRISTIAN  PERFECTION. 

much;  though  he  desires  and  longs  to 
spend  and  be  sent  for  God;  at  least  not 
externally:  he  neither  speaks  so  many 
words,  nor  does  so  many  works.  As 
neither  did  our  Lord  himself  speak  so 
many  words,  or  do  so  many,  no,  nor  so  great 
works,  as  some  of  his  apostles,  (John  xiv, 
12.)  But  what  then!  This  is  no  proof 
that  he  has  not  more  grace;  and  by  this 
God  measures  the  outward  work.  Hear 
ye  him:  'Verily,  I  say  unto  you,  this  poor 
widow  has  cast  in  more  than  them  all.' 
Verily,  this  poor  man,  with  his  few  broken 
words,  hath  spoken  more  than  them  all. 
Verily,  this  poor  woman,  that  hath  given 
a  cup  of  cold  water,  hath  done  more  than 
them  all.  O,  cease  to  'judge  according 
to  appearance,'  and  learn  to  'judge  right- 
eous judgment!' 

"  Q,.  But  is  not  this  a  proof  against  him: 
1  feel  no  power  either  in  his  words  or 
prayer] 

"  A.  It  is  not;  for  perhaps  that  is  your 
own  fault.  You  are  not  likely  to  feel  any 
power  therein,  if  any  of  these  hinderances 
lie  in  tlie  way:  (1.)  Your  own  deadness  of 
•oul.     The  dead  Pharisees  felt  no  power 


CHKISTIAN   PERFECTION.  79 

even  in  His  words  who  'spake  as  never 
man  spake.'  (2.)  The  guilt  of  some  ui:- 
repented  sin  lying  upon  the  conscience. 
(3.)  Prejudice  toward  him  of  any  kind. 
(4.)  Your  not  believing  that  state  to  be 
attainable  wherein  he  professes  to  be. 
(5.)  Unreadiness  to  think  or  own  he  has 
attained  it.  (6.)  Overvaluing  or  idolizing 
him.  (7.)  Overvaluing  yourself  and  your 
own  judgment.  If  any  of  these  is  the  case, 
what  wonder  is  it  that  you  feel  no  power 
in  any  thing  he  says]  But  do  not  others 
feel  it  J  If  they  do,  your  argument  falls  to 
the  gTound.  And  if  they  do  not,  do  none 
of  these  hinderances  lie  in  their  way  too] 
You  must  be  certain  of  this  before  you 
buUd  any  argument  thereon;  and  even  then 
your  argument  will  prove  no  more  than 
that  grace  and  gifts  do  not  always  go  to- 
gether. 

"  'But  he  does  not  come  up  to  my  idea 
of  a  perfect  Christian.'  And  perhaps  no 
one  ever  did,  or  ever  will.  For  your  idea 
may  go  beyond,  or  at  least  beside  the 
Scriptural  account.  It  may  incmde  more 
tnan  the  Bible  includes  therein,  or,  how- 
ever, something  which  that  does  not  in- 


OO  CHRISTIAN  PERFECTION. 

elude.  Scripture  perfection  is,  pure  love 
filling  the  heart,  and  governing  all  the 
words  and  actions.  If  your  idea  includes 
any  thing  more  or  any  thing  else,  it  is  not 
Scriptural;  and  then  no  wonder  that  a 
Scripturally- perfect  Christian  does  not 
come  up  to  it. 

"  I  fear  many  stumble  on  this  stumbling- 
block.  They  include  as  many  ingredients 
as  they  please,  not  according  to  Scripture, 
but  their  own  imagination,  in  their  idea  of 
one  that  is  perfect;  and  then  readily  deny 
any  one  to  be  such  who  does  not  answer 
that  imaginary  idea. 

"  The  more  care  should  we  take  to  keep 
the  simple,  Scriptural  account  continually 
in  our  eye.  Pure  love  reigning  alone  in 
the  heart  and  life — this  is  the  whole  of 
Scriptural  perfection. 

"Q,.  When  may  a  person  judge  himself 
to  have  attained  this] 

"  A.  When,  after  having  been  fully  con- 
vinced of  inbred  sin,  by  a  far  deeper  and 
clearer  conviction  than  that  he  experienced 
before  justification,  and  after  having  expe- 
rienced a  gTadual  mortification  of  it,  he 
experiences  a  total  death  to  sin,  and  an 


CHRISTIAN  FERFECTIOH.  81 

entire  renewal  in  the  love  and  image  ol 
God,  so  as  to  rejoice  evermore,  to  pray  . 
without  ceasing,  and  in  every  thing  to 
give  thanks.  Not  that  '  to  feel  all  love 
and  no  sin'  is  a  sutficient  proof.  Several 
have  experienced  this  for  a  time,  before 
their  souis  were  fully  renewed.  None, 
therefore,  ought  to  believe  that  the  work 
is  done,  till  there  is  added  the  testimony 
of  the  Spirit,  witnessing  his  entire  sancti- 
fication  as  clearly  as  his  justification. 

"Q.  But  whence  is  it  that  some  imagine 
they  are  thus  sanctified,  when  in  reality 
they  are  not] 

"A.  It  is  hence;  they  do  not  judge  by 
all  the  preceding  marks,  but  either  by  part 
of  them,  or  by  others  that  are  ambiguous. 
But  I  know  no  instance  of  a  person  at- 
tending to  them  all,  and  yet  deceived  in 
this  matter.  I  believe  there  can  be  none 
in  the  world.  If  a  man  be  deeply  and 
fully  convinced,  after  justification,  of  in- 
bred sin;  if  he  then  experience  a  gradua 
mortification  of  sin,  and  afterward  an  en- 
tire renewal  in  the  image  of  God;  if  to 
this  change,  immensely  greater  than  that 
wrought  when  he  was  justified  be  added  a 


t$2  CHRIST  IAN  PERFECTIOK. 

clear,  direct  witness  of  the  renewal;  I 
^udge  it  as  impossible  this  man  shoul 
be  deceived  herein  as  that  God  should  lie. 
And  if  one  whom  I  know  to  be  a  man  o. 
veracity  testify  these  things  to  me,  I  ought 
not,  without  some  sufficient  reason,  to  re- 
ject his  testimony. 

"  Q,.  Is  this  death  to  sin,  and  renewal 
m  love,  gradual  or  instantaneous] 

"A.  A  man  may  be  dying  for  some 
time,  yet  he  does  not,  properly  speaking, 
die,  till  the  instant  the  soul  is  separated 
from  the  body;  and  in  that  instant  he  lives 
the  life  of  eternity.  In  like  manner  he 
may  be  dying  to  sin  for  some  time;  yet  he 
js  not  dead  to  sin,  till  sin  is  separated  from 
nis  soul;  and  in  that  instant  he  lives  the 
full  Ufe  of  love.  And  as  the  change  un- 
dergone when  the  body  dies  is  of  a  differ- 
ent kind,  and  infinitely  greater  than  any  we 
had  known  before,  yea,  such  as  till  then  it 
is  impossible  to  conceive;  so  the  change 
wrought  when  the  soul  dies  to  sin  i?  of  a 
different  kind,  and  infinitely  greater  than 
any  before,  and  than  any  can  conceive  till 
lie  experiences  it.  Yet  he  still  grows  in 
grace,  in  the  knowledge  of  Christ,  in  the 


CHRISTIAN  PEBrSCTION.  83 

love  and  image  of  God;  and  will  do  so, 
not  only  till  death,  but  to  all  eternity. 

"Q,.  How  are  we  to  wait  for  this 
change ! 

"A.  Not  in  careless  indifference,  or  in- 
dolent inactivity;  but  in  vigorous,  universa. 
obedience,  in  a  zealous  keeping  of  all  the 
commandments,  in  watchfulness  and  pain- 
fulness,  in  denying  ourselves  and  taking 
up  our  cross  daily;  as  well  as  in  earnest 
prayer  and  fasting,  and  a  close  attendance 
on  all  the  ordinances  of  God.  And  if  any 
man  dream  of  attaining  it  any  other  way — 
yea,  or  of  keeping  it  when  it  is  attained, 
when  he  has  received  it  even  in  the  largest 
measure — he  deceiveth  his  own  soul.  It 
is  true,  we  receive  it  by  simple  faith:  but 
God  does  not,  will  not,  give  that  faith,  un- 
less we  seek  it  with  all  diligence,  in  the 
way  which  he  hath  ordained. 

"This  consideration  may  satisfy  those 
who  inquire  why  so  few  have  received  the 
blessing.  Inquire  how  many  are  seeking 
It  in  this  way;  and  you  have  a  sufficient 
answer. 

"Prayer  especially  is  wanting.  Who 
continues  instant  therein?     Who  wrestlei 


84  CHRISTIAN  PERFECTIOR. 

With  God  for  this  very  thing}  So,  'ye 
have  not,  because  ye  ask  not;  or  because 
ye  ask  amiss,'  namely,  that  you  may  be 
renewed  before  you  die.  Before  you  diet 
Will  that  content  youl  Nay,  but  ask  that 
it  may  be  done  now;  to-day,  while  it  ia 
called  to-day.  Do  not  call  this  'setting 
God  a  time.'  Certainly  to-day  is  his  time 
as  well  as  to-morrow.  Make  haste,  man 
make  haste!     Let 

1  hy  soul  break  out  in  strong  desire 

Thy  perfect  bliss  to  prove; 
Thy  longing  heart  be  all  on  tire 
To  be  dissolved  in  love! 

"Q.  But  may  we  not  continue  in  peace 
and  joy  till  we  are  perfected  in  love? 

"A.  Certainly  we  may;  for  the  kingdom 
of  God  is  not  di\'ided  against  itself;  there- 
fore, let  not  believers  be  discouraged  from 
'  rejoicing  in  the  Lord  always.*  And  yet 
we  may  be  sensibly  pained  at  the  sinful 
nature  that  still  remains  in  us.  It  is  good 
for  us  to  have  a  piercing  sense  of  this,  and 
a  vehement  desire  to  be  delivered  from  it- 
But  this  should  only  incite  us  the  more 
zealously  to  fly  every  moment  to  our  strong 
Helper,  Uie  more  earnestly  to  '  press  for- 


CHRISTIAN  PERFECTION.  8ft 

ward  to  the  mark,  the  prize  of  our  hi^h 
railing  .n  Christ  Jesus.'  And  when  the 
sense  of  our  sin  most  abounds,  the  sense 
of  his  love  should  much  more  abound. 

"Q.  How  should  we  treat   those  who 
think  they  have  attained] 

"A.  Examine  them  candidly,  and  exhor 
them  to  pray  fervently,  that  God  woulc 
show  them  all  that  is  in  their  hearts.  Th( 
most  earnest  exhortations  to  abound  in 
every  grace,  and  the  strongest  cautions  t«. 
avoid  all  evil,  are  given  throughout  th» 
New  Testament  to  those  who  are  in  the 
highest  state  of  grace.  But  this  should 
be  done  with  the  utmost  tenderness;  and 
without  any  harshness,  sternness,  or  sour- 
ness. We  should  carefully  avoid  the  very 
appearance  of  anger,  unkindness,  or  con- 
tempt. Leave  it  to  Satan  thus  to  tempt, 
and  to  his  children  to  cry  out,  *  Let  us  ex- 
amine him  with  despitefulness  and  torture, 
that  we  may  know  his  meekness  and  prove 
his  patience.'  If  they  are  faithful  to  the 
grace  given,  they  are  in  no  danger  of  per- 
ishing thereby;  no,  not  if  they  remain  in 
that  mistake  till  their  spirit  is  returning^  *^ 
God. 


56  CHKISTIAN  PERFECTIOR. 

"Q.  But  what  hurt  can  it  do  to  dea 
narshly  with  them] 

"A.  Either  they  are  mistaken,  or  they 
are  not.  If  they  are,  it  may  destroy  their 
souls.  This  is  nothing  impossible,  no,  nor 
improbable.  It  may  so  enrage  or  so  dis- 
courage them  that  they  will  sink  and  rise 
no  more.  If  they  are  not  mistaken,  it  may 
jjrieve  those  whom  God  has  not  grieved, 
and  do  much  hurt  to  our  own  souls.  For 
undoubtedly  he  that  toucheth  them  touch- 
eth,  as  it  were,  the  apple  of  God's  eye. 
If  they  are  indeed  full  of  his  Spirit,  to 
behave  unkindly  or  contemptuously  to 
them  is  doing  no  little  despite  to  the  Spirit 
of  grace.  Hereby,  likewise,  we  feed  and 
increase  in  ourselves  evil  surmising  and 
many  wrong  tempers.  To  instance  only 
in  one:  What  self-sufficiency  is  this,  to  set 
ourselves  up  for  inquisitors-general,  for 
peremptory  judges  in  these  deep  things  of 
God!  Are  we  qualified  for  the  office] 
Can  we  pronounce,  in  all  cases,  how  far 
.nfirmity  reaches]  what  may,  and  what 
Tiay  not,  be  resolved  into  it]  what  may,  in 
all  circumstances,  and  what  may  not,  con- 
•isl  with  perfect  love]     Can  we  precisely 


CHRISTIAN  PERFECTION.  S') 

determine  how  it  will  influence  the  iook, 
the  gesture,  the  tone  of  voice]  If  we 
can,  doubtless  we  are  'the  men,  and  wis- 
dom shall  die  with  us.' 

"Q.  But  if  they  are  displeased  at  our 
not  believing  them,  is  not  this  a  full  proof 
affainst  themi 

'A.  According  as  that  displeasure  is. 
if  they  are  angry,  it  is  a  proof  against 
them;  if  they  are  grieved,  it  is  not.  They 
ought  to  be  grieved,  if  we  disbelieve  a  real 
work  of  God,  and  thereby  deprive  our- 
selves of  the  advantage  we  might  have 
received  from  it.  And  we  may  easily  mis- 
take this  grief  for  anger,  as  the  outward 
expressions  of  both  are  much  alike. 

"  Q.  But  is  it  not  well  to  find  out  those 
who  fancy  they  have  attained  when  the) 
have  not] 

"A.  It  is  well  to  do  it  by  mild,  loving 
examination.  But  it  is  not  well  to  triumph 
even  over  these.  It  is  extremely  wrong, 
if  we  find  such  an  instance,  to  rejoice  as 
if  we  had  found  great  spoils.  Ought  we 
not  rather  to  grieve,  to  be  deeply  con- 
cerned, to  let  our  eyes  run  down  with 
■  ears'     Here  is  one  who  seemed  to  be  a 


9S  CHRISTIAN  PERFECTION. 

living  proof  of  God's  power  to  save  to  the 
uttermost;  but,  alas!  it  is  not  as  we  hoped. 
He  is  weighed  in  the  balance,  and  found 
wanting!  And  is  this  matter  of  joyi 
Ought  we  not  to  rejoice  a  thousand  times 
more,  if  we  can  find  nothing  but  pure 
love] 

"'But  he  is  deceived.'  What  theni 
It  is  a  harmless  mistake  while  he  feels 
nothing  but  love  in  his  heart.  It  is  a  mis- 
take which  generally  argues  great  grace, 
a  high  degree  both  of  holiness  and  happi- 
ness. This  should  be  a  matter  of  real 
joy  to  all  that  are  simple  of  heart;  not 
the  mistake  itself,  but  the  hight  of  grace 
which  for  a  time  occasions  it.  I  rejoice 
that  this  soul  is  always  happy  in  Christ, 
always  full  of  prayers  and  thanksgiving. 
I  rejoice  that  he  feels  no  unholy  temper, 
but  the  piu-e  love  of  God  continually. 
And  I  will  rejoice,  if  sin  is  suspended  till 
it  is  totally  destroyed. 

"  Q,.  Is  there  no  danger  then  in  a  man's 
being  thus  deceived? 

"A.  Not  at  the  time  he  feels  no  sin. 
There  was  danger  before,  and  there  will 
o€  again  when  he  comerf  into  fresh  trials. 


CHRISTIAN  PERFECTION.  89 

But  so  long  as  he  feels  nothing  but  love 
animating  all  his  thoughts,  and  words,  and 
actions,  he  is  in  no  danger;  he  is  not  only 
happy,  but  safe,  *  under  the  shadow  of  the 
Almighty;'  and,  for  God's  sake,  let  him 
continue  in  that  love  as  long  as  he  can. 
Meantime,  you  may  do  well  to  warn  him 
of  the  dangei  that  will  be,  if  his  love  grow 
cold  and  sin  revive;  even  the  danger  of 
casting  away  hope,  and  supposing  that, 
because  he  hath  not  attained  yet,  there- 
fore he  never  shall 

"Q,.  But  what,  if  none  have  attained  it 
yet!  What,  if  all  who  think  so  are  de- 
ceived? 

"A.  Convince  me  of  this,  and  I  will 
preach  it  no  more.  But  understand  me 
right;  I  do  not  build  any  doctrine  on  this 
or  thai  person.  This  or  any  other  man 
may  be  deceived,  and  T  am  not  moved. 
But,  if  there  are  none  made  perfect  yet, 
God  has  not  sent  me  to  preach  perfection. 

"Put  a  parallel  case:  For  many  years  J 
have  oreached,  'There  is  a  peace  of  God 
which  passeth  all  understanding.'  Con- 
vince me  that  this  word  has  fallen  to  the 
ground;  that  in  all  these  years  none  have 


90  CHRISTIAN  PERFECTION 

attained  this  peace;  that  there  is  no  living 
witness  of  it  at  this  day;  and  I  will  preach 
it  no  more. 

"'O,  but  several  persons  have  d  ed  in 
that  peace.'  Perhaps  so;  but  I  want  liv- 
ing witnesses.  I  can  not  indeed  be  infal- 
libly certain  that  this  or  that  person  is  a 
witness;  but  if  I  were  certain  there  are 
none  such,  I  must  have  done  with  this 
doctrine. 

"  *  You  misunderstand  me.  I  believe 
some  who  died  in  this  love  enjoyed  it  long 
before  their  death.  But  I  was  not  certain 
that  their  former  testimony  was  true  till 
some  hours  before  they  died.' 

"You  had  not  an  infallible  certainty 
then:  and  a  reasonable"  certainty  you 
might  have  had  before;  such  a  certainty 
as  might  have  quickened  and  comforted 
your  own  soul,  and  answered  all  other 
Christian  purposes.  Such  a  certainty  a^ 
this  any  candid  person  may  have,  suppose 
there  be  any  living  witness,  by  talking  one 
hour  with  that  person  in  the  love  and  fear 
of  God. 

"  Q,.  But  what  does  it  signify,  whether 


JHBI8T1AN  PERFECTION.  91 

Any  have  attained  it  or  no,  seeing  so  man\ 
Scriptures  witness  for  it] 

"A.  If  T  were  convinced  that  none  in 
England  had  attained  what  has  been  so 
clearly  and  strongly  preached  by  such  a 
number  of  preachers,  in  so  many  places, 
and  for  so  long  a  time,  I  should  be  clearly 
convinced  that  we  had  all  mistaken  the 
meaning  of  those  Scriptures;  and,  there- 
fore, for  the  time  to  come,  I  too  must  teach 
that  'sin  will  remain  till  death.'" 

20.  In  the  year  1762  there  was  a  great 
increase  of  the  work  of  God  in  London. 
Many,  who  had  hitherto  cared  for  none  of 
these  things,  were  deeply  convinced  of 
their  lost  estate;  many  found  redemption 
in  the  blood  of  Christ;  not  a  few  back- 
sliders were  healed;  and  a  considerable 
number  of  persons  believed  that  God  had 
saved  them  from  all  sin.  Easily  foreseeing 
that  Satan  would  be  endeavoring  to  sow 
tares  among  the  wheat,  I  took  much  pains 
to  apprise  them  of  the  danger,  particularly 
with  regard  to  pride  and  enthusiasm.  And 
wnile  I  staid  in  town,  I  had  '•eason  to 
oope    they    continued    both    humble   and 


93  CHRISTIAN  PERFECTION. 

sober-minded.  But  almost  as  soon  as  1 
was  gone,  enthusiasm  broke  in.  Two  or 
three  began  to  take  their  own  imaginations 
for  impressions  from  God,  and  thence  to 
suppose  that  they  should  never  die;  and 
these,  laboring  to  bring  others  into  the 
same  opinion,  occasioned  much  noise  and 
confusion.  Soon  aft^,  the  same  persons, 
with  a  few  more,  ran  into  other  extrava- 
gances; fancying  they  could  not  be  tempt- 
ed; that  they  should  feel  no  more  pain; 
and  thai  they  had  the  gift  of  prophecy, 
and  of  discerning  of  spirits.  At  my  re- 
turn to  London,  in  autumn,  some  of  them 
stood  reproved;  but  others  were  got  above 
instruction.  Meantime,  a  flood  of  reproach 
came  upon  me  almost  from  every  quarter; 
from  themselves,  because  I  was  checking 
them  on  all  occasions;  and  from  others, 
because,  they  said,  I  did  not  check  them. 
However,  the  hand  of  the  Lord  was  not 
staid,  but  more  and  more  sinners  were 
convinced;  while  some  were  almost  daily 
converted  to  God,  and  others  enabled  to 
love  him  with  all  their  heart. 
2L  About  this  time,  a  friend  at  some 


CHRISTIAN  PERFECTION.  9S 

distance  from  London  wrote  to  me  as  fol- 
lows: 

"Be  not  over  alarmed  that  Satan  sow* 
♦^ares  among  the  wheat  of  Christ.  It  ever 
has  been  so,  especially  on  any  remarkable 
outpouring  of  his  Spirit;  and  ever  will  W. 
so  till  he  is  chained  up  for  a  thousand 
years.  Till  then  he  will  always  ape,  and 
endeavor  to  counteract,  the  work  of  the 
Spirit  of  Christ. 

"One  melancholy  effect  of  this  has 
been,  that  a  world,  who  is  always  asleep 
;n  the  arms  of  the  evil  one,  has  ridiculed 
every  work  of  the  Holy  Spirit. 

"But  what  can  real  Christians  dol 
VVhy,  if  they  would  act  worthy  of  them- 
selves, they  should,  (1.)  Pray  that  every 
deluded  soul  may  be  dehvered;  (2.)  En- 
deavor to  reclaim  them  in  the  spirit  of 
meekness;  and,  lastly,  take  the  utmost 
care,  both  by  prayer  and  watchfulness, 
that  the  delusion  of  others  may  not  lessen 
their  zeal  in  seeking  after  that  universa. 
holiness  of  soul,  body,  and  spirit,  *  without 
which  ro  man  shall  see  the  Lord.' 

"'  Indeed,  this  complete  new  creature  Ui 


94  CHBI8TIAH  PERFECTIOR. 

mere  madness  to  a  mad  world.  But  it  is 
notwithstanding,  the  will  and  wisdom  of 
God.     May  we  all  seek  after  it! 

"  But  some  who  maintain  this  doctrine 
in  its  full  extent  are  too  often  guilty  of 
limiting  the  Almighty.  He  dispenses  his 
gifts  just  as  he  pleases;  therefore,  it  ie 
neither  wise  nor  modest  to  affirm  that  a 
person  must  be  a  beuever  for  any  length 
of  time  before  he  is  capable  of  receiving 
a  high  degree  of  the  Spirit  of  holiness. 

"  God's  usual  method  is  one  thing,  but 
his  sovereign  pleasure  is  another.  He  has 
wise  reasons  both  for  hastening  and  re- 
tarding his  work.  Sometimes  he  comes 
suddenly  and  unexpectedly;  sometimes  not 
till  we  have  long  looked  for  him. 

"  Indeed,  it  has  been  my  opinion  for 
many  years,  that  one  great  cause  why  men 
make  so  little  improvement  in  the  divine 
life  is  their  own  coldness,  negligence, 
and  unbelief.  And  yet  I  here  speak  of 
believers. 

"  May  the  Spirit  of  Christ  give  us  a  right 
judgment  in  all  things,  and  '  fill  us  with  all 
the  fullness  of  God;'  that  so  we  may  be 
•  perfect  and  entire,  wanting  nothing!'  " 


CHRISTIAN  PERFECTION.  95 

22.  About  the  same  time,  five  or  six 
honest  enthusiasts  foretold  the  world  was 
to  end  on  the  28th  of  February.  I  unme- 
diately  withstood  them,  by  every  possible 
means,  both  in  public  and  private.  I 
preached  expressly  upon  the  subject,  both 
at  West-street  and  Spitaltields.  I  warned 
the  society,  again  and  again,  and  spoke 
severally  to  as  many  as  I  could;  and  I  saw 
the  fruit  of  my  labor.  They  made  ex- 
ceeding few  converts:  T  believe  scarce 
thirty  in  our  whole  society.  Nevertheless, 
they  made  abundance  of  noise,  gave  huge 
occasions  of  offense  to  those  who  took 
care  to  improve  to  the  uttermost  every 
occasion  against  me,  and  greatly  increased 
both  the  number  and  courage  of  those 
who  opposed  Christian  perfection. 

23.  Some  questions  now  published  by 
one  of  these,  induced  a  plain  man  to  write 
the  following 

"Queries,  humbly  proposed  to  those 
who  deny  perfection  to  be  attainable  in 
this  life. 

<  (1.)  Has  there  not  been  a  larger  meas- 
ure of  the  Holy  Spirit  given  under  the 
Gospel  than  under  the  Jewish  dispensa- 


96  CHRISTIAN  rERFECTlOK. 

don]  If  not,  in  what  sense  was  the  Spirli 
not  given  before  Christ  was  glorifiedl 
(John  vii,  39.) 

"(2.)  Was  that  'glory  which  followea 
.he  sufferings  of  Christ,'  1  Peter  i,  11,  an 
3xternal  glory,  or  an  internal,  namely,  the 
Tiory  of  hohnessj 

"(3.)  Has  God  any  where  in  Scripture 
:ommanded  us  more  than  he  has  promised 
to  us] 

"(4.)  Are  the  promises  of  God  respect- 
ing holiness  to  be  fulfilled  in  this  life,  or 
only  in  the  next] 

"  (5.)  Is  a  Christian  under  any  other 
laws  than  those  which  God  promises  to 
write  in  our  hearts]'  Jer.  xxxi,  31,  etc.; 
Heb.  viii,  10. 

"  (6.)  In  what  sense  is  '  the  righteous- 
ness of  the  law  fulfilled  in  those  who  walk 
not  after  the  flesh,  but  after  the  Spirit!' 
Rom.  viii,  4. 

"(7.)  Is  it  impossible   for  any  one  in 

his  life  to  '  love  God  with  all  his  heart, 

nd  mind,  and  soul,  and  strength]'     And 

is  the  Christian  under  any  law  which  is 

not  fulfilled  in  this  love] 

*'  (8.)  Does  the  soul's  going  out  of  tiie 


CHRISTIAN  PEEFECTION.  97 

oHy  effect  its  purification  from  indwelling 
8in? 

"  (9.)  If  80,  is  it  not  something  else,  not 
'the  blood  of  Chi-ist,  which  cleanseth'  it 
'from  ail  sin!' 

"  (10.)  If  his  blood  cleanseth  us  from  all 
sin,  while  the  soul  and  body  are  united,  is 
it  not  in  this  Ufe? 

"(11.)  If  when  that  union  ceases,  is  it 
not  in  the  next]     And  is  not  this  too  late] 

"  (12.)  If  in  the  article  of  death,  what 
situation  is  the  soul  in  when  it  is  neither 
in  the  body  nor  out  of  it] 

"(13.)  Has  Christ  any  where  taught 
us  to  pray  for  what  he  never  designs  to 
give] 

"(14.)  Has  he  not  taught  us  to  pray, 
Thy  will  be  done  on  earth  as  it  is  done  in 
heaven]'  And  is  it  not  done  perfectly  in 
heaven] 

"(15.)  If  so,  has  he  not  taught,  us  to 
pray  for  perfection  on  earthl  D^es  he 
not  then  design  to  give  it] 

"ri6.)  Did  not  St.  Paul  pray  according 

to  the  will  of  God  when  he  prayed  that 

the   Thessalonians   might   be   'sanctified 

'vholly,  and  preserved  [^     this  world,  not 

7 


98  CHEISTJAN  PERFECTION. 

the  next,  unless  he  was  praying  for  the 
dead,]  blameless  in  body,  soul,  and  spirit, 
unto  the  coming  of  Jesus  Christ?' 

"(17.)  Do  you  sincerely  desire  to  be 
freed  from  indwelling  sin  in  this  Ufa? 

"(IS.)  If  you  do,  did  not  God  give  you 
that  desire? 

"(19.)  If  so,  did  he  not  give  it  you  to 
mock  you,  since  it  is  impossible  it  should 
ever  be  fulfilled? 

"  (20.)  If  you  have  not  sincerity  enough 
even  to  desire  it,  are  you  not  disputing 
about  matters  too  high  for  you? 

"  (21.)  Do  you  ever  pray  God  to  '  cleanse 
the  thoughts  of  your  heart,  that '  you  '  may 
perfectly  love  him?' 

"(22.)  If  you  neither  desire  what  you 
ask,  nor  believe  it  attainable,  pray  you  not 
as  a  fool  prayeth  ? 

"  God  help  thee  to  consider  these  ques- 
tions calmly  and  impartially!" 

24.  In  the  latter  end  of  this  year,  God 
called  to  himself  that  burning  and  shining 
light,  Jane  Cooper.  As  she  was  both  a 
living  and  a  dying  witness  of  Christian 
perfection,  it  will  not  be  at  all  foreign  to 
the  subject  to  add  a  sho»-t  account  of  he 


CHRISTIAN  PERFECTrON.  99 

ioath;  with  one  of  her  own  letters,  c.n- 
^-aining  a  plain  and  artless  relation  of  the 
manner  wherein  it  pleased  God  to  work 
^hat  great  change  in  her  soul: 

"  May  2,  1761. 
"  I  believe  while  memory  remains  in  me 
gratitude  will  continue.  From  the  timo 
you  preached  on  Gal.  v,  6, 1  saw  clearly  the 
true  state  of  my  soul.  That  sermoL 
described  my  heart,  and  what  it  wanted 
to  be;  namely,  truly  happy.  You  read 
Mr.  M.'s  letter,  and  it  described  the  relig- 
ion which  I  desired.  From  that  time  the 
prize  appeared  in  view,  and  I  was  enabled 
to  follow  hard  after  it.  I  was  kept  watch- 
ing unto  prayer,  sometimes  in  much  dis- 
tress, at  other  times  in  patient  expectation 
of  the  blessing.  For  some  days  before 
you  left  London,  my  soul  was  staid  on  a 
promise  I  had  applied  to  me  in  prayer: 
'The  Lord  whom  ye  seek  shall  suddenly 
come  to  his  temple.'  I  believe  he  would, 
and  that  he  would  sit  there  as  a  retiner'a 
tire.  The  Tuesday  after  you  went,  I 
thought  I  could  not  sleep  unless  he  ful- 
filled his  word  that  night.  I  never  knew 
as  I  did  then   the  force  of  these  words- 


100  CHRISTIAN  PERFECTKiN. 

*Be  still,  and  know  that  I  am  God.*  1 
became  nothing  before  him,  and  enjoyed 
perfect  calmness  in  my  soul.  I  knew  not 
whether  he  had  destroyed  my  sin;  but  I 
desired  to  know,  that  I  might  praise  him 
Yet  I  soon  found  the  return  of  unbehef 
and  groaned,  being  burdened.  On  Wed- 
nesday I  went  to  London,  and  sought  the 
Lord  without  ceasing.  I  promised,  if  he 
would  save  me  from  sin,  I  would  praise 
him.  I  could  part  with  all  things,  so  I 
might  win  Christ.  But  I  found  all  these 
pleas  to  be  nothing  worth;  and  that  if  he 
saved  me,  it  must  be  freely,  for  his  own 
name's  sake.  On  Thursday  I  was  so 
much  tempted  that  I  thought  of  destroying 
myself,  or  never  conversing  more  with  the 
people  of  God:  and  yet  I  had  no  doubt  of. 
his  pardoning  love;  but, 

'Twas  worse  than  death  ruy  God  to  love, 

And  not  ni}  God  alone. 

On  Friday  my  distress  was  deepened.  I 
endeavored  to  pray,  and  could  not.  I  went 
to  Mrs.  D.,  who  prayed  for  me,  and  told 
me  it  was  the  death  of  nature.  1  opened 
the  Bible  on,  '  The  fearful  and  unbelieving 
shall  have  then-  part  in  the  lake  which 


CHRISTIAN  PERFECTION.  101 

burneth  with  fire  and  brimstone.'  1  could 
not  bear  it.  I  opened  again,  on  Mark  xvi, 
6,  7:  'Be  not  affrighted;  ye  seek  Jesus  of 
Nazareth.  Go  your  way;  tell  his  disciples 
he  goeth  before  you  into  Galilee;  there  ye 
shall  see  him.'  I  was  encouraged,  and 
enabled  to  pray,  believing  I  should  see 
Jesus  at  home.  I  returned  that  night,  and 
found  Mrs.  G.  She  prayed  for  me;  and 
the  predestinarian  had  no  plea  but,  'Lord, 
thou  art  no  respecter  of  persons.'  He 
proved  he  was  not,  by  blessing  me.  I  was 
in  a  moment  enabled  to  lay  hold  on  Jesus 
Christ,  and  found  salvation  by  simple  faith. 
He  assured  me,  the  Lord,  the  King,  was 
in  the  midst  of  me,  and  that  1  should  see 
evil  no  more.  I  now^  blessed  Him  who  had 
visited  and  redeemed  me,  and  was  become 
my  'wisdom,  righteousness,  sanctification, 
and  redemption.'  I  saw  Jesus  altogether 
lovely;  and  knew  he  was  mine  in  all  his 
offices.  And,  glory  be  to  him!  he  now 
reigns  in  my  heart  without  a  rival.  I  find 
no  will  but  his.  I  feel  no  pride;  nor  any 
affection  but  what  is  placed  on  him.  J 
know  it  is  by  faith  I  stand;  and  that  watch- 
ing unto  prayer  must  be  the  guard  oT  faith. 


102  CHRISTIAN  PERFECTION. 

(  am  happy  in  God  tliis  moment,  and  1 
believe  for  the  next.  I  have  often  read 
the  chapter  you  mention,  (1  Cor.  xiii,)  and 
compared  my  heart  and  life  with  it.  In 
so  doing-,  I  feel  my  shortcomings,  and  the 
need  I  have  of  the  atoning  blood.  Yet  I 
dare  not  say  I  do  not  feel  a  measure  of 
the  love  there  described,  though  I  am  not 
all  I  shall  be.  I  desire  to  be  lost  in  that 
'love  which  passeth  knowledge.'  I  see 
'the  just  shall  live  by  faith;'  and  unto  me, 
who  am  less  than  the  least  of  all  saints,  is 
this  grace  given.  If  I  were  an  archangel, 
I  should  vail  my  face  before  him,  and  let 
silence  speak  his  praise  I" 

The  following  account  was  given  by 
one  who  was  an  eye  and  ear  witness  of 
what  she  relates: 

"(1.)  In  the  beginning  of  November, 
she  seemed  to  have  a  foresight  of  what 
was  coming  upon  her,  and  used  frequently 
to  sing  these  words: 

'When  pain  o'er  this  weak  flesh  prevails, 
With  lanibhke  patience  arm  my  breast.' 

And  when  she  sent  to  me,  to  let  me  know 
she  was  ill,  she  wrote  in  her  note,  'I  suffet 
the  will  of  Jesus.     All  he  sends  is  sweet 


ChAIsriAN  PERFECTION.  103 

ened  by  his  love.     I  am  as  happy  as  if  I 
heard  a  voice  say, 

''  For  me  my  elder  brethren  stay, 
And  anj^els  beckon  me  away, 
And  Jesus  bids  me  come!"  ' 

"(2.)  Upon  my  telling  her,  'I  can  not 
choose  life  or  death  for  you,'  she  said,  'I 
asked  the  Lord  that,  if  it  was  his  will,  I 
might  die  first.  And  he  told  me  you  should 
survive  me,  and  that  you  should  close  my 
eyes.'  When  we  perceived  it  was  the 
small-pox,  I  said  to  her,  'My  dear,  you  will 
not  be  frighted  if  we  tell  you  what  is  your 
distemper.'  She  said,  'I  can  not  be 
frighted  at  His  will.' 

"  (3.)  The  distemper  was  soon  very 
heavy  upon  her;  but  so  much  the  more 
was  her  faith  strengthened.  Tuesday, 
November  16, she  said  to  me,  'I  have  been 
worshiping  before  the  throne  in  a  glori- 
ous manner;  my  soul  was  so  let  into  God!' 
I  said,  '  Did  the  Lord  give  you  any  particu- 
lar promise]'    '  No,'  replied  she;  '  it  was  aU 

"  That  sacred  awe  that  dares  not  move, 
And  all  the  silent  heaven  of  love  " 
"(4.)  On    Thursday,  upon    my  asking, 
'  What  have  you  to  say  to  me]'  she  said, 


104  CHRISTIAN  PERFECTION. 

'Nay,  nothing  but  what  you  know  al- 
ready: God  is  love.'  I  asked, 'Have  you 
any  particular  promise?'  She  replied,  '1 
do  not  seem  to  want  any;  I  can  live  with- 
out. I  shall  die  a  lump  of  deformity,  but 
shall  meet  you  all  glorious:  and,  mean- 
time, I  shall  still  have  fellowship  with 
your  spirit.' 

"(5.)  Mr.  M.  asked  what  she  thought 
the  most  excellent  way  to  walk  in,  and 
what  were  its  chief  hinderances.  She  an- 
swered: 'The  greatest  hinderance  is  gen- 
erally from  the  natural  constitution.  It 
was  mine  to  be  reserved,  to  be  very  quiet, 
to  suffer  much,  and  to  say  little.  Some 
may  think  one  way  more  excellent,  and 
some  another;  but  the  thing  is  to  live  in 
the  will  of  God.  For  some  months  past, 
when  I  have  been  particularly  devoted  to 
this,  I  have  felt  such  a  guidance  of  his 
Spirit,  and  the  unction  which  I  have  re- 
ceived from  the  Holy  One  has  so  taught 
me  of  all  things,  that  I  needed  not  any 
man  should  teach  me,  save  as  this  anoint- 
ing teacheth.' 

"(6.)  On  Friday  morning  she  said,  *! 
believe  T  shall  die.'     She  then  sat  up  in 


CHRISTIAN  PERFECTION.  lOA 

fier  bed  and  said,  *  Lord,  I  bless  thee  that 
thou  art  ever  with  me,  and  all  thou  hast  is 
mine.  Thy  love  is  greater  than  my  weak- 
ness, ^eater  than  my  helplessness,  ^eater 
than  my  unworthiness.  Lord,  thou  sayest 
to  corruption,  Thou  art  my  sister!  And 
glory  be  to  thee,  O,  Jesus,  thou  art  my 
brother.  Let  me  comprehend,  with  all 
saints,  the  length,  and  breadth,  and  depth, 
and  hight  of  thy  love!  Bless  these,  [some 
that  were  present,]  let  them  be  every  mo- 
ment exercised  in  all  things  as  thou 
wouldst  have  them  to  be.' 

"  (7.)  Some  hours  after,  it  seemed  as  if 
the  agonies  of  death  were  just  coming 
upon  her;  but  her  face  was  full  of  smiles 
of  triumph,  and  she  clapped  her  hands  for 
joy.  Mrs.  C.  said,  *  My  dear,  you  are  more 
than  conqueror  through  the  blood  of  the 
Lamb.'  She  answered,  'Yes,  O,  yes, 
sweet  Jesus!  O,  death,  where  is  thy 
sting]'  She  then  lay  as  in  a  doze  for  some 
time.  Afterward,  she  strove  to  speak,  but 
could  not:  however,  she  testified  her  love 
by  shaking  hands  with  all  in  the  room. 

"(8.)  Mr.  W.  then  came  She  said, 
Sir,  I  did  not  know  that  I  should  live  to 


106  CHEISTIAN  PERFECTIOM. 

see  you.  But  I  am  glad  the  Lord  has 
given  me  this  opportunity,  and  likewise 
power  to  speak  to  you.  I  love  you.  You 
nave  always  preached  the  strictest  doc- 
trine; and  I  loved  to  follow  it.  Do  so  still, 
whoever  is  pleased  or  displeased.'  He 
asked,  '  Do  you  now  believe  you  are  saved 
from  sin?'  She  said, 'Yes;  I  have  had  no 
doubt  of  it  for  many  months.  That  I  ever 
had,  was,  because  I  did  not  abide  in  the 
faith.  I  now  feel  I  have  kept  the  faith; 
and  perfect  love  casteth  out  all  fear.  As 
to  you,  the  Lord  promised  me,  your  latter 
works  should  exceed  your  former,  though 
f  do  not  hve  to  see  it.  I  have  been  a 
great  enthusiast,  as  they  term  it,  these  six 
months;  but  never  lived  so  near  the  heart 
of  Christ  in  my  hfe.  You,  sir,  desire  to 
comfort  the  hearts  of  hundreds  by  follow- 
ing that  simphcity  your  soul  loves.' 

"(9.)  To  one  who  had  received  the  love 
of  God  under  her  prayer,  she  said,  *  I  feel 
I  have  not  followed  a  cunningly-devised 
fable:  for  I  am  as  happy  as  I  can  hve. 
Do  you  press  on,  and  stop  not  short  of  the 
mark.'  To  Miss  M.  she  said, '  Love  Christ; 
he  loves  you.     1  believe  1  shall  see  you  at 


CHRISTIAM  PERFECTION.  10" 

the  right  hand  of  God:  but  as  one  star 
differs  from  another  star  in  glory,  so  shall  ii 
be  in  the  resurrection.  I  charge  you,  in  the 
presence  of  God,  meet  me  in  that  day  all 
glorious  within.  Avoid  all  conformity  to 
the  world.  You  are  robbed  of  many  of 
your  pri\ileges.  I  know  I  shall  be  found 
blameless.  Do  you  labor  to  be  found  of 
him  in  peace  without  spot.* 

"  (10.)  Saturday  morning  she  prayed 
nearly  as  follows:  '  I  know,  my  Lord,  my 
life  is  prolonged  only  to  do  thy  will.  And 
though  I  should  never  eat  or  drink  more, 
[she  had  not  swallowed  any  thing  for  near 
eight  and  twenty  hours.]  thy  will  be  done. 
I  am  willing  to  be  kept  so  a  twelvemonth: 
Man  liveth  not  by  bread  alone.  I  praise 
thee  that  there  is  not  a  shadow  of  com- 
plaining in  our  streets.  In  that  sense  we 
know  not  what  sickness  means.  Indeed, 
Lord,  neither  life,  nor  death,  nor  things 
present,  nor  things  to  coine,  no,  nor  any  crea- 
ture, shall  separate  us  from  thy  love  one  mo- 
ment. Bless  these,  that  there  may  Ve  no 
lack  in  their  souls.  I  believe  there  shall 
not      I  pray  in  faith.' 

"  On  Sunday  and  Monday  she  was   ight 


108  CHRISTIAN  PEKFECTION. 

headed,  but  sensible  at  times.  It  ther 
plainly  appeared  her  heart  was  still  in 
heaven.  One  said  to  her,  'Jesus  is  our 
mark.'  She  replied:  '  I  have  but  one  mark; 
I  am  all  spiritual,'  ]\Iiss  M.  said  to  her 
'You  dwell  in  God.'  She  answered: 
Altogether.'  A  person  asked  her,  '  Do 
ou  love  me]'  She  said,  *  O,  I  love  Christ; 
I  love  my  Christ.'  To  another  she  said, 
I  shall  not  long  be  here;  Jesus  is  precious, 
very  precious  indeed.'  She  said  to  Miss 
M.,  'The  Lord  is  very  good;  he, keeps  my 
soul  above  all.'  For  fifteen  hours  before 
she  died,  she  was  in  strong  convulsions: 
her  sufferings  were  extreme.  One  said, 
'You  are  made  perfect  through  suiferings.' 
She  said, '  More  and  more  so.'  After  lying 
quiet  some  tim.e,  she  said,  '  Lord,  thou  art 
strong!'  Then,  pausing  a  considerable 
space,  she  uttered  her  last  words,  'My 
Jesus  is  all  in  all  to  me:  glory  be  to  him 
through  time  and  eternity.'  After  this, 
she  lay  still  for  about  haK  an  hour,  and 
then  expired  without  a  sigh  or  groan." 

25.  The  next  yea-,  the  nnwiber  of  those 
who  believed  they  A'ere  s»"ved  from  sin 
«tiU    increasing,  J    |udge<^    \t   needful   tf 


CHRISTIAN  PEEFECTION.  10b 

publibh,   chiefly  for   their   use,   "Fartkei 
Thoughts  on  Christian  Perfection:" 

"Question  1.  How  is  *  Christ  the  end 
of  the  law  for  righteousness  to  every  one 
that  behevethJ'  Rom.  x,  4. 

"Answer.  In  order  to  understand  this 
you  must  understand  what  law  is  her 
spoken  of;  and  this,  I  apprehend,  is,  (1.) 
The  Mosaic  law,  the  whole  Mosaic  dispen- 
sation; which  St.  Paul  continually  speaks 
of  as  one,  though  containing  three  parts, 
the  political,  moral,  and  ceremonial.  (2.) 
The  Adamic  law,  that  given  to  Adam  in 
innocence,  properly  called  '  the  law  of 
works.'  This  is  in  substance  the  same 
with  the  angelic  law,  being  common  to 
angels  and  men.  It  required  that  man 
should  use,  to  the  glory  of  God,  all  the 
powers  with  which  he  was  created.  Now, 
he  was  created  free  from  any  defect,  either 
in  his  understanding  or  his  affections.  His 
body  was  then  no  clog  to  the  mind;  it  did 
not  hinder  his  apprehending  all  things 
clearly,  judging  truly  concerning  them, 
and  reasoning  justly,  if  he  reasoned  at  all. 
[  say,  if  ne  reasoned;  for  possibly  he  did 
not.    Per  aps  he  had  no  need  of  reasoning. 


110  CHRISTIAN  PEKFECTION. 

tin  his  corruptible  body  pressed  down  the 
mind,  ai.-i  impaired  its  native  faculties. 
Perhaps,  till  then,  the  mind  saw  every 
truth  that  offered  as  directly  as  the  eye 
now  sees  the  light. 

"  Consequently,  this  law,  proportioned 
to  his  original  powers,  required  that  he 
should  always  think,  always  speak,  and 
always  act  precisely  right,  in  every  point 
whatever.  He  was  well  able  so  to  do:  and 
God  could  not  but  require  the  service  he 
was  able  to  pay. 

"But  Adam  fell;  and  his  incorruptible 
body  became  corruptible;  and  ever  since. 
it  is  a  clog  to  the  soul,  and  hinders  its 
operations.  Hence,  at  present,  no  child 
of  man  can  at  all  times  apprehend  clearly, 
or  judge  truly.  And  where  either  the 
judgment  or  apprehension  is  wrong,  it  is 
impossible  to  reason  justly.  Therefore,  it 
is  as  natural  for  a  man  to  mistake  as  to 
breathe;  and  he  can  no  more  live  without 
the  one  than  without  the  other:  conse- 
quently, no  man  is  able  to  perform  the 
•service  which  the  Adamic  law  requires. 

"  And  no  man  is  obliged  to  perform  it: 
God  does  not  require  it  of  any  man:   for 


CHRISTIAN  PERFECTION.  Ill 

Christ  is  the  end  of  tlie  Adamic,  as  w  ell 
as  the  Mosaic,  law.  By  his  death  he  hath 
put  an  end  to  both;  he  hath  abolished  both 
the  one  and  the  other,  with  regard  to  maii, 
and  the  obligation  to  observe  either  the 
one  or  the  other  is  vanished  away.  Nor 
is  any  man  living  bound  to  observe  the 
Adamic  more  than  the  Mosaic  law.  (J 
mean  it  is  not  the  condition  either  of 
present  or  future  salvation.) 

"  In  the  room  of  this,  Christ  hath  estab- 
Hshed  another;  namely,  the  law  of  faith. 
Not  every  one  that  doeth,  but  every  one 
tliat  believeth,  now  receiveth  righteous- 
ness, in  the  full  sense  of  the  word;  that 
is,  he  is  justified,  sanctitied,  and  glorified. 

"Q,.  2.  Are  we  then  dead  to  the  law? 

"A.  We  are  'dead  to  the  law,  by  the 
body  of  Christ'  given  for  us,  (Rom.  vii,  4:) 
to  the  Adamic  as  well  as  the  Mosaic  law. 
We  are  wholly  freed  therefrom  by  hia 
death;  that  law  expiring  with  him. 

"Q.  3.  How,  then,  are  we  'not  without 
iaw  to  God,  but  under  the  law  to  Christ"? 
1  Cor.  ix,  21. 

"A.  We  are  without  that  law;  but  v\ 
does  not  follow  that  we  are  without  an^ 


112  OHKISTIAS  PEEFECTIUH. 

law:  for  God  has  established  another  law 
in  its  place,  even  the  law  of  faith;  and 
we  are  all  under  tliis  law  to  God  ana  to 
Christ:  both  our  Creator  and  our  Redeemer 
require  us  to  observe  it. 

"Q,.  4.  Is  love  the  fulfilUng  of  this 
law? 

"A.  Unquestionably  it  is.  The  whole 
law  under  which  we  now  are,  is  fulfilled 
by  love,  (Rom.  xiii,  9,  10.)  Faith  working 
or  animated  by  love  is  all  that  God  now 
requires  of  man.  He  has  substituted — not 
sincerity,  but — love,  in  the  room  of  angehc 
perfection. 

"Q,.  5.  How  is  'love  the  end  of  the 
commandment]'  1  Tim.  i,  5. 

"A.  It  is  the  end  of  every  command- 
ment of  God.  It  is  the  point  aimed  at  by 
the  whole  and  every  part  of  the  Christian 
institution.  The  foundation  is  faith,  puri- 
fying the  heart;  the  end  love,  preserving 
a  good  conscience. 

"Q.  6.  What  love  is  this? 

"  A.  The  loving  the  Lord  our  God  with 
all  our  heart,  mind,  soul,  and  strength; 
and  the  loving  our  neighbor,  every  man, 
as  ourselves,  as  our  own  souls. 


CHRISTIAN  PEEFECTION.  113 

"Q,.  7.  What  are  the  fruits  or  proper- 
ties of  this  love? 

"A.  St.  Paul  informs  us  at  large,  love 
is  long-suffering.  It  suffers  all  the  weak- 
nesses of  the  children  of  God,  all  the 
wickedness  of  the  children  of  the  world; 
and  that  not  for  a  little  time  only,  but  as 
long  as  God  pleases.  In  all,  it  sees  the 
hand  of  God,  and  willingly  submits  there- 
to. Meantime,  it  is  kind.  In  all,  and 
after  all,  it  suffers,  it  is  soft,  mild,  tender^ 
benign.  'Love  envieth  not;'  it  excludes 
every  kind  and  degree  of  envy  out  of  the 
heart;  *love  acteth  not  rashly,'  in  a  violent 
headstrong  manner,  nor  passes  any  rash 
or  severe  judgment;  it  *doth  not  behave 
itself  indecently;'  is  not  rude,  does  not 
act  out  of  character:  'seeketh  not  her 
own'  ease,  pleasure,  honor,  or  profit:  *is 
not  provoked;'  expels  all  anger  from  the 
heart:  'thinketh  no  evil;'  casteth  out  all 
jealousy,  suspiciousness,  and  readiness  to 
believe  evil:  'rejoiceth  not  in  iniquity;' 
yea,  weeps  at  the  sin  or  folly  of  \ts  bitter- 
est enemies:  'but  rejoiceth  in  tne  truth;* 
in  the  holiness  and  happiness  of  every 
•,hild  cf  man.  'Love  covereth  all  things,' 
8 


114  CHRISTIAN  FEEFECTIOS. 

speaks  evil  of  no  man;  'believeth  al. 
ihings'  that  tend  to  the  advantage  of 
another's  character.  It '  hopeth  all  things, 
whatever  may  extenuate  the  faults  which 
can  not  be  denied;  and  it  'endureth  all 
things'  which  God  can  permit,  or  men 
and  devils  inflict.  This  is  the  Maw  of 
Christ,  the  perfect  law,  the  law  of  liberty.' 

"And  this  distinction  between  the  'law 
of  faith' — or  love — and '  the  law  of  works,' 
is  neither  a  subtile  nor  an  unnecessary  dis- 
tinction. It  is  plain,  easy,  and  intelligible 
to  any  common  understanding.  And  it  is 
absolutely  necessary,  to  prevent  a  thousand 
doubts  and  fears,  even  in  those  who  do 
*walk  in  love.' 

"Q.  8.  But  do  we  not  *in  many  things 
offend  all,'  yea,  the  best  of  us,  even  against 
this  law^ 

"A.  In  one  sense  we  do  not,  while  al! 
our  tempers,  and  thoughts,  and  words,  and 
works,  spring  from  love.  But  in  another 
we  do,  and  shall  do,  more  or  less,  as  long 
as  we  remain  in  the  body.  For  neithei 
love  nor  the  "unction  of  the  Holy  One 
makes  us  infallible:  therefore,  through  un- 
avoidable defect  of  understanding,  we  can 


CHRISTIAN  PERFECTICM.  ll* 

not  but  mistake  in  many  things.  And 
ihese  mistakes  will  frequently  occasion 
something  wrong,  both  in  our  temper,  and 
words,  and  actions.  From  mistaking  his 
character,  we  may  love  a  person  less  than 
he  really  deserves.  And  by  the  same  mis- 
take we  are  unavoidably  led  to  speak  or 
act,  with  regard  to  that  person,  in  such  a 
manner  as  is  contrary  to  this  law,  in  some 
or  other  of  the  preceding  instances. 

"Q.  9.  Do  we  not,  then,  need  Christ, 
even  on  this  account] 

"A.  The  holiest  of  men  still  need  Christ, 
as  their  prophet,  as  'the  hght  of  the 
world.'  For  he  does  not  give  them  hght, 
but  from  moment  to  moment:  the  instant 
he  withdraws,  all  is  darkness.  They  still 
need  Christ  as  their  king;  for  God  does  not 
give  them  a  stock  of  holiness.  But  un- 
less they  recer\^e  a  supply  every  moment, 
nothing  but  unholiness  would  remain. 
They  still  need  Christ  as  their  priest,  to 
make  atonement  for  their  holy  things. 
Even  perfect  holiness  is  acceptable  to  God 
jnl}-  through  Jesus  Christ. 

"  Q.  10.  May  not,  then,  the  very  best  of 
men  adopt  the  dying  martyr'b  confesaioD 


116  CHRISTIAN  PERFECTION. 

*  I  am  in  myself  nothing  but  sin,  darkness 
hell;  but  thou  art  my  light,  my  holiness 
my  heaven!' 

"A.  Not  exactly.  But  the  best  of  men 
may  say,  'Thou  art  my  light,  my  holiness, 
my  heaven.  Through  my  union  with  thee 
I  am  full  of  light,  of  holiness,  and  happi- 
ness. But  if  I  were  left  to  myself,  I 
should  be  nothing  but  sin,  darkness,  hell.' 

"But  to  proceed:  The  best  of  men  need 
Christ  as  their  priest,  their  atonement, 
their  advocate  with  the  Father;  not  only 
as  the  continuance  of  their  every  blessing 
depends  on  his  death  and  intercession,  but 
on  account  of  their  coming  short  of  the 
law  of  love.  For  every  man  living  does 
so.  You  who  feel  all  love,  compare  .your- 
selves with  the  preceding  description 
Weigh  yourselves  in  this  balance,  and  see 
if  you  are  not  wanting  in  many  particulars. 

"Q.  11.  But  if  all  this  be  consistent 
with  Christian  perfection,  that  perfection 
is  not  freedom  from  all  sin;  seeing  'sin  is 
the  transgression  of  the  law;'  and  the  per- 
fect transgress  the  very  law  they  are  under. 
Besides,  they  need  the  atonement  of 
Christ;  and  he  is  the  atonement  of  noth- 


CHRISTIAN  PERFECTION.  11^ 

!ng^  but  sin.  Is,  then,  the  term  sinless  per- 
fection proper] 

"A.  It  is  not  worth  disputing  about. 
Bat  observe  in  what  sense  the  persons  \h 
(question  need  the  atonement  of  Christ. 
They  do  not  need  him  to  reconcile  them 
to  God  afresh;  for  they  are  reconciled. 
They  do  not  need  him  to  restore  the  favor 
of  God,  but  to  continue  it.  He  does  not 
procure  pardon  for  them  anew,  but  'ever 
liveth  to  make  intercession  for  them;'  and 
by  one  offering  he  hath  perfected  forever 
them  that  are  sanctified,'  Heb.  x,  14. 

"For  want  of  duly  considering  this, 
some  deny  that  they  need  the  atonement 
of  Christ.  Indeed,  exceeding  few;  I  do 
not  remember  to  have  found  five  of  thein 
in  England.  Of  the  two,  I  would  sooner 
give  up  perfection;  but  we  need  not  give 
up  either  one  or  the  other.  The  perfection 
I  hold,  '  Love  rejoicing  evermore,  praying 
without  ceasing,  and  in  every  thing  giving 
thanks,'  is  well  consistent  with  it;  if  any 
hold  a  perfection  which  is  not,  they  must 
look  to  it. 

'*Q,.  12.  Does,  then,  Christian  perfectioD 
imply  any  more  than  sincerity^ 


118  CHRISTIAN  PERFECT]  01». 

"A.  Not  if  you  mean  by  that  word 
love  filling  the  heart,  expelling  pride 
anger,  desire,  self-will;  rejoicing  evermore, 
praying  without  ceasing,  and  in  ever\ 
thing  giving  thanks.  But  I  doubt,  few 
use  sincerity  in  this  sense.  Therefo)e,  1 
think  the  old  word  is  best. 

"A  person  may  be  sincere  who  has  all 
his  natural  tempers,  pride,  anger,  lust,  self- 
will.  But  he  is  not  perfect  till  his  heart 
is  cleansed  from  these  and  all  its  other 
corruptions. 

"To  clear  this  point  a  little  farther:  I 
know  that  many  love  God  with  all  their 
heart.  He  is  their  one  desire,  their  one 
delight,  and  they  are  continually  happy  in 
him.  They  love  their  neighbor  as  them- 
selves. They  feel  as  sincere,  fen^ent,  con- 
stant a  desire  for  the  happiness  of  ever}' 
man,  good  or  bad,  friend  or  enemy,  as  for 
their  own.  They  rejoice  evermore,  pray 
without  ceasing,  and  in  every  thing  give 
thanks.  Their  souls  are  continually  stream- 
ing up  to  God,  in  holy  joy,  prayer,  and 
piaise.  This  is  a  point  of  fact;  and  thi*' 
is  plain,  sound,  Scriptural  experience. 

"  But  even  these  souls  dwell  in  a  shat 


CHEISTIAN  PERFECT105.  1 18 

tered  body,  and  are  so  pressed  down  tnere- 
by  that  they  can  not  always  exert  them- 
selves as  they  would  by  thinking,  speaking-, 
and  acting  precisely  right.  For  want  of 
better  bodily  organs,  they  must  at  times 
think,  speak,  or  act  wrong;  not,  indeed, 
tJirough  a  defect  of  love,  but  through  a 
d  'tect  of  knowledge.  And  while  this  is 
the  case,  notwithstanding  that  defect  and 
Its  consequences,  they  fulfill  the  law  of 
love. 

"  Yet  as,  even  in  this  case,  there  is  not 
a  full  conformity  to  the  perfect  law,  so  the 
most  perfect  do,  on  this  very  account,  need 
the  blood  of  atonement,  and  may  properly 
for  themselves,  as  well  as  for  their  breth- 
ren, say, '  Forgive  us  our  trespasses.' 

"Q.  13.  But  if  Christ  has  put  an  end 
to  that  law,  what  need  of  any  atonement 
for  their  transgressing  it? 

"  A.  Observe  in  what  sense  he  has  put 
an  end  to  it,  and  the  difficulty  vanishes. 
Were  it  not  for  the  abiding  merit  of  his 
death,  and  his  continual  intercession  for  us, 
that  law  would  condemn  us  still.  These, 
therefore,  we  still  need  for  every  trana- 
gression  of  it. 


120  CHRISTIAN  PERFECTION. 

"Q  14.  But  can  one  that  is  saved  from 
sin  be  tempted! 

"A.  Yes;  for  Christ  was  tempted. 

"  Q,.  15.  However,  what  you  call  tempt 
ation,  I  call  the  corruption  of  my  heart. 
And  how  will  you  distinguish  one  frc«i 
the  other] 

"A.  In  some  cases  it  is  impossible  to 
distinguish,  without  the  direct  witness  of 
the  Spirit.  But  in  general  one  may  dis- 
tinguish thus: 

"  One  commends  me.  Here  is  a  tempt- 
ation to  pride.  But  instantly  my  soul  is 
humbled  before  God.  And  I  feel  no  pride; 
of  which  I  am  as  sure  as  that  pride  is  not 
humihty. 

"  A  man  strikes  me.  Here  is  a  tempta- 
tion to  anger.  But  my  heart  overflows 
with  love.  And  I  feel  no  anger  at  all-  of 
which  I  can  be  as  sure  as  that  love  and 
anger  are  not  the  same. 

"A  woman  solicits  me.  Here  is  a 
temptation  to  lust.  But  in  the  instant  I 
shrink  back.  And  I  feel  no  desire  or  lust 
at  all;  of  which  I  can  be  as  sure  as  that 
my  hand  is  cold  or  hot. 

"  Thus  it  is,  if  I  am  tempted  by  a  present 


CHRISTIAN  PERFECTIOH.  121 

Dbjec*'  and  it  is  just  the  same,  if,  when  it 
IS  absent,  the  devil  recalls  a  commendation 
an  injury,  or  a  woman,  to  my  mind.  In 
the  instant  the  soul  repels  the  tem.ptation, 
and  remains  filled  with  pure  love. 

"  And  the  difference  is  still  plainer  when 
I  compare  my  present  state  with  my  past, 
wherein  I  felt  temptation  and  corruption 
too. 

"  Q.  16.  But  how  do  you  know  that  you 
are  sanctified,  saved  from  your  inbred  cor- 
ruption] 

"A.  I  can  know  it  no  otherwise  than  I 
know  that  I  am  justified,  '  Hereby  know 
we  that  we  are  of  God,'  in  either  sense, 
'  by  the  Spirit  he  hath  given  us.' 

"  We  know  it  by  the  witness  and  by  the 
fruit  of  the  Spirit.  And,  first,  by  the  wit- 
ness. As,  when  we  were  justified,  the 
Spirit  bore  witness  with  our  spirit,  that 
our  sins  were  forgiven;  so,  when  we  were 
sanctified,  he  bore  witness  that  they  were 
taken  away.  Indeed,  the  witness  of  sanc- 
tification  is  not  always  clear  at  first — as 
neither  is  that  of  justification — neither  is 
it  afterward  always  the  same,  but,  like  that 
Oi    justification,  sometimes   stronger    and 


122  CHRISTIAN  PEBFECTIOW. 

sometimes  fainter.  Yea,  and  sometimes 
.t  is  withdrawn.  Yet,  in  /roneral,  the  lat- 
ter testimony  of  the  Spirit  is  both  as  clear 
and  as  steady  as  the  former. 

"Q,.  17.  But  what  need  is  there  of  it, 
seeing  sanctiiication  is  a  real  change,  not 
a  relative  only,  Uke  justification! 

"A.  But  is  the  new  birth  a  relative 
change  only?  Is  not  this  a  real  change] 
Therefore,  if  we  need  no  witness  of  our 
sanctification,  because  it  is  a  real  change, 
for  the  same  reason  we  should  need  none 
that  we  are  born  of  or  are  the  children  of 
God. 

"Q.  18.  But  does  not  sanctification 
shine  by  its  own  light? 

"A.  And  does  not  the  new  birth  too? 
Sometimes  it  does;  and  so  does  sanctifica- 
tion; at  others  it  does  not.  In  the  hour 
of  temptation  Satan  clouds  the  work  of 
God,  and  injects  various  doubts  and  reason- 
ings, especially  in  those  who  have  either 
very  weak  or  very  strong  understandings. 
At  such  times  there  is  absolute  need  of 
that  witness,  without  which  the  work  of 
sanctification  not  only  could  not  be  dis- 
cerned, but  could  no  longer  subsist.     Were 


CHRISTIAN  PERFECTION.  123 

It  not  for  this,  the  soul  could  not  *Jieii 
abide  in  the  love  of  God;  much  less  could 
it  rejoice  evermore,  and  in  every  thing  give 
thanks.  In  these  circumstances,  there- 
fore, a  direct  testimony  that  we  are  sanc- 
tified is  necessary  in  the  highest  degree. 

"  '  But  I  have  no  witness  that  I  am  saved 
from  sin.  And  yet  I  have  no  doubt  of  it.' 
Very  well:  as  long  as  you  have  no  doubt, 
it  is  enough;  when  you  have,  you  will 
need  that  witness. 

"Q,.  19.  But  what  Scripture  makes  men- 
tion of  any  such  thing,  or  gives  any  reason 
to  expect  it] 

"  A.  That  Scripture, '  We  have  received, 
not  the  spirit  that  is  of  the  world,  but  the 
Spirit  which  is  of  God;  that  we  may  know 
the  things  which  are  freely  given  us  of 
God,'  1  Cor.  ii,  12. 

"  Now,  surely  sanctification  is  one  of 
'  the  things  which  are  freely  given  us  of 
God.'  And  no  possible  reason  can  be  as- 
signed why  this  should  be  expected,  when 
the  j.postle  says,  'We  receive  the  Spirit 
for  this  very  end,'  '  that  we  may  know  the 
things  which  are '  thus  '  freely  given  us.' 

"  Is  not  the  same  thing  implied  in  thai 


124  CHEISTIAN  rERFECTION. 

well-known  Scripture,  *The  Spirit  itself 
witnesseth  with  our  spirit,  that  we  are  the 
children  of  God]'  Rom.  viii,  16.  Does  he 
witness  this  only  to  those  who  are  the 
children  of  God  in  the  lowest  sense]  Nay, 
but  to  those  also  who  are  such  in  the  high- 
est sense]  And  does  he  not  witness  that 
they  are  such  in  the  highest  sense]  What 
reason  have  we  to  doubt  it] 

"What,  if  a  man  were  to  affirm — as  in- 
deed many  do — that  this  witness  belongs 
only  to  the  highest  class  of  Christians^ 
Would  not  you  answer,  '  The  apostle 
makes  no  restriction;  therefore,  doubtless 
it  belongs  to  all  the  children  of  God]' 
And  will  not  the  same  answer  hold,  if  any 
affirm  that  it  belongs  only  to  the  lowest 
class] 

"Consider  likewise  1  John  v,  19:  'We 
know  that  we  are  of  God.'  How]  *By 
the  Spirit  that  he  hath  given  us.'  Nay, 
'  hereby  we  know  that  he  abideth  in  us.' 
And  what  ground  have  we,  either  froir 
Scripture  or  reason,  to  exclude  the  witnesi 
any  more  than  the  fruit,  of  the  Spirii. 
from  being  here  intended]  By  this,  then, 
also, '  we  know  that  we  *re  of  God.'  and  in 


CHRISTIAN  PERFECTION.  125 

what  sense  we  are  so;  whether  we  are 
babes,  young  men,  or  fathers,  we  know  in 
tlie  same  manner. 

"  Not  that  I  affirm  that  all  young  men, 
or  even  lathers,  have  this  testimony  every 
moment.  There  may  be  intermissions  of 
the  direct  testimony  that  they  are  thu 
born  of  God;  but  those  intermissions  are 
fewer  and  shorter  as  they  grow  up  in 
Christ;  and  some  have  the  testimony  both 
of  their  justification  and  sanctification, 
without  any  intermission  at  all;  which  I 
presume  more  might  have,  did  they  walk 
humbly  and  closely  with  God. 

"  Q.  20.  May  not  some  of  them  have  a 
testimony  from  the  Spirit,  that  they  shall 
not  finally  fall  from  God  J 

"A.  They  may.  And  this  persuasion, 
that  neither  fife  nor  death  shall  separate 
them  from  him,  far  from  being  hurtful, 
may  in  some  circumstances  be  extremely 
useful.  These,  therefore,  we  should  in 
no  wise  grieve,  but  earnestly  encourage 
them  to  '  hold  the  beginning  of  their  con- 
fiaence  steadfast  to  the  end.' 

"  Q,.  21.  But  have  any  a  testimony  froni 
the  Spirit  that  they  shall  never  sin^ 


126  CHRISTIAN   PERFECTIOR. 

"A.  We  know  not  what  God  may 
fouchsafe  to  some  particular  persons;  but 
we  do  not  find  any  general  state  described 
in  Scripture  from  which  a  man  can  not 
draw  back  to  sin.  If  there  were  any  state 
wherein  this  was  impossible,  it  would  be 
that  of  these  who  are  sanctified,  who  are 
fathers  in  Christ,  who  rejoice  evermore, 
pray  without  ceasing,  and  in  every  thing 
give  thanks;'  but  it  is  not  impossible  for 
these  to  draw  back.  They  who  are  sanc- 
tified yet  may  fall  and  perish,  (Heb.  x,  29. ) 
Even  fathers  in  Christ  need  that  warning: 
'Love  not  the  world,'  1  John  ii,  15.  They 
who  'rejoice,  pray,'  and  'give  thanks  with- 
out ceasing,'  may.  nevertheless,  'quench 
the  Spirit,'  1  Thess.  v,  16,  etc.  Nay,  even 
they  who  are  '  sealed  unto  the  day  of  re- 
demption,' may  yet '  grieve  the  Holy  Spirit 
of  God,'  Eph.  IV.  30. 

"Although,  therefore,  God  may  give 
such  a  witness  to  some  particular  persons, 
yet  it  is  not  to  be  expected  by  Christiana 
m  general;  there  being  no  Scripture 
whereon  to  ground  such  an  expectation. 

«Q.  2U.  By  what  'fruit  of  the  SDiru 


CHfiISTIA.N  PERFECTION.  12" 

Dit-y  we  '  know  that  we  are  of  God,'  even 
in  the  highest  sense] 

"A.  By  love,  joy,  peace,  always  abiding, 
by  invariable  long-suffering,  patience,  res- 
ignation; by  gentleness,  triumphing  over 
all  provocation;  by  goodness,  mildness, 
sweetness,  tenderness  of  spirit;  by  fidelity, 
simplicity,  godly  sincerity;  by  meekness, 
calmness,  evenness  of  spirit;  by  temper- 
ance, not  only  in  food  and  sleep,  but  in 
P:l  things  natural  and  spiritual. 

"  Q.  23.  But  what  great  matter  is  there 
in  this]  Have  we  not  all  this  when  we 
are  justified] 

"A.  What,  total  resignation  to  the  will 
of  God,  without  any  mixture  of  self-will ! 
gentleness,  without  any  touch  of  anger 
even  the  moment  we  are  provoked]  love  to 
God,  without  the  least  love  to  the  creature, 
but  in  and  for  God,  excluding  all  pride' 
love  to  man,  excluding  all  envy,  all  jeal- 
ousy, and  rash  judging]  meekness,  keeping 
the  whole  soul  inviolably  calm]  and  tem- 
perance in  all  things]  Deny  that  any  ever 
came  up  to  this,  if  you  please;  but  do  no* 
iay  all  who  are  justified  do. 


128  CHRISTIAN  PERFECTION. 

"  Q,.  24.  But  some  who  are  newly  justi 
fied  do.  What,  then,  will  you  say  U 
these] 

"A.  If  they  really  do.  I  will  say  they 
are  sanctified;  saved  from  sin  in  that  mo- 
ment; and  that  they  never  need  lose  whai 
God  has  given,  or  feel  sin  any  more. 

"But  certainly  this  is  an  exempt  case. 
It  is  otherwise  with  the  generality  of  those 
that  are  justified:  they  feel  in  themselves 
more  or  less  pride,  anger,  self-will,  a  heari 
bent  to  backsliding  And,  till  they  have 
gi-adually  mortified  these,  they  are  nx)l 
fully  renewed  in  love. 

"  Q,.  25.  But  is  not  this  the  case  of  all 
that  are  justified]  Do  they  not  gi-adually 
die  to  sin  and  grow  in  grace,  till  at,  or 
perhaps  a  little  before,  death  God  perfects 
them  in  love^ 

"A.  I  beHeve  this  is  the  case  of  most, 
but  not  all.  God  usually  gives  a  consid- 
erable time  for  men  to  receive  light,  to 
grow  in  gTace,  to  do  and  sufier  his  will, 
before  they  are  either  justified  or  sancti- 
fied; but  he  does  not  invariably  adhere  to 
this;  sometimes  he  '  cuts  short  his  work;' 
oe  does  the  work  of  many  years  in  a  few 


CHSISTIAN  PiiBFECTIOM.  129 

weeks;  perhaps  in  a  week,  a  day,  an  hour. 
He  justilies  or  sanctities  both  those  who 
have  done  or  suifered  nothing,  and  who 
havf  not  had  time  for  a  gradual  growih 
either  in  light  or  grace.  And  'may  he 
not  do  what  he  will  with  his  own]  la 
thine  eye  evil,  because  he  is  goodJ' 

"  It  need  not,  therefore,  be  affirmed  over 
and  over,  and  proved  by  forty  texts  of 
Scripture,  either  that  most  men  are  per- 
fected in  love  at  last,  that  there  is  a  grad- 
ual work  of  God  in  the  soul,  or  that, 
generally  speaking,  it  is  a  long  time,  even 
many  years,  before  sin  is  destroyed.  All 
this  we  know:  but  we  know,  hkewise,  that 
God  may,  with  man's  good  leave,' cut  short 
his  work,'  in  whatever  degree  he  pleases, 
and  do  the  usual  work  of  many  years  in 
a  moment.  He  does  so  in  many  instances; 
and  yet  there  is  a  gradual  work,  both  be- 
fore and  after  that  moment:  so  that  one 
may  affirm  the  work  is  gradual;  another, 
it  is  instantaneous,  without  any  manner 
of  concradiction. 

"  Q.  26.  Does  St.  Paul  mean  any  more 
by  being  'sealed  witTi  the  Spirit,'  tnac 
oeing  ' renewed  in  love!' 


ISO  CHRISTIAN  PEKFECTION. 

"  A.  Perhaps  in  one  place,  (2  Cor.  i,  22,) 
he  does  not  mean  so  much;  but  in  another, 
(Eph.  i,  13,;  he  seems  to  include  both  the 
fruit  and  the  witness;  and  that  in  a  higher 
degree  than  we  experience  even  when  we 
are  first  'renewed  in  love:'  God  'sealeth 
us  with  the  Spirit  of  promise,'  by  giving 
us  *the  full  assurance  of  hope;'  such  a 
confidence  of  receiving  all  the  promise.^ 
of  God  as  excludes  the  possibility  of  doubt- 
ing; with  that  Holy  Spirit,  by  universal 
holiness,  stamping  the  whole  image  of 
God  on  our  hearts. 

"  Q.  27.  But  how  can  those  who  are 
thus  sealed,  'grieve  the  Holy  Spirit  of 
God?' 

"  A.  St.  Paul  tells  you  very  particularly, 
(1.)  By  such  conversation  as  is  not  profita- 
ble, not  to  the  use  of  edifying,  not  apt  to 
minister  grace  to  the  hearers.  (2.)  By  re- 
lapsing into  bitterness  or  want  of  kind- 
ness. (3.)  By  wrath,  lasting  displeasure, 
or  want  of  tender-heartedness.  (4.)  By 
anger,  however  soon  it  is  over:  want  ot 
instantly  forgiving  one  another.  (5.)  By 
clamor  or  brawling,  loud,  harsh,  rough 
sneaking.     (6.)  By  evil-speaking,  whisper- 


CHRISTIAN  PERFECTION.  131 

ing,  talebearing;  needlessly  mentioninfr 
the  fault  of  an  absent  person,  though  hi 
ever  so  soft  a  manner. 

«Q.  28.  What  do  you  think  of  thost 
in  London,  who  seem  to  have  been  lately 
'renewed  in  love?' 

"A.  There  is  something  very  peculiar 
in  the  experience  of  the  greater  part  of 
them.  One  would  expect  that  a  believer 
should  first  be  filled  with  love,  and  thereby 
emptied  of  sin;  whereas  these  were  emp- 
tied of  sin  first,  and  then  filled  with  love. 
Perhaps  it  pleased  God  to  work  in  this 
manner,  to  make  his  work  more  plain  and 
undeniable;  and  to  distinguish  it  more 
clearly  from  that  overflowing  love  which 
is  often  felt  even  in  a  justified  state. 

"  It  seems,  likewise,  most  agreeable  to 
the  great  promise:  'From  all  your  filthi- 
ness  I  will  cleanse  you;  a  new  heart  will 
I  give  you,  and  a  new  spirit  will  I  put 
within  you,'  Ezek.  xxx\i,  25,  26. 

"But  I  do  not  think  of  them  all  alike: 
there  is  a  wide  difference  between  some  of 
them  and  others.  I  think  most  of  them 
with  whom  I  have  spoken,  have  much 
faith,  love,  joy,  and  peace.     Some  of  these 


132  CHRISTIAN  r£BFECTION. 

I  believe  are  renewed  in  love,  aLd  have 
the  direct  witness  of  it;  and  they  manifest 
the  fruit  above  described,  in  all  their  words 
and  actions.  Now,  let  any  man  call  this 
what  he  will;  it  is  what  I  call  perfection. 

"  But  some  who  have  much  love,  peace, 
and  joy,  yet  have  not  the  direct  witness; 
and  others  who  think  they  have,  are,  never- 
theless, manifestly  wanting  in  the  fruit. 
How  many  I  will  not  say;  perhaps  one  in 
ten;  perhaps  more  or  fewer.  But  some 
are  undeniably  wanting  in  long-suffering, 
Christian  resignation.  They  do  not  see 
the  hand  of  God  in  whatever  occurs,  ana 
cheerfully  embrace  it.  They  do  not  in 
every  thing  give  thanks,  and  rejoice  ever- 
more. They  are  not  happy;  at  least,  not 
always  happy;  for  sometimes  they  com- 
plain.    They  say,  this  or  that  is  hard! 

"  Some  are  wanting  in  gentleness.  They 
resist  evil,  instead  of  turning  the  other 
cheek.  They  do  not  receive  reproach  with 
gentleness;  no,  nor  even  reproof.  Nay, 
they  are  not  able  to  bear  contradiction; 
without  the  appearance,  at  least,  of  resent- 
ment. If  they  are  reproved  or  contra- 
dicted, though  mildly,  they  do  not  take  it 


CHRISTIAN  PERFECTION.  133 

well;  they  behave  with  more  distance  and 
reserve  than  they  did  before.  If  they  are 
reproved  or  contradicted  harshly,  they 
answer  it  with  harshness;  with  a  loud 
voice,  or  with  an  angry  tone,  or  in  a  sharp 
and  surly  manner.  They  speak  sharply 
or  roughly  when  they  reprove  others;  and 
behave  roughly  to  their  inferiors. 

"  Some  are  wanting  in  goodness.  The  • 
are  not  kind,  mild,  sweet,  amiable,  sof , 
and  loving  at  all  times,  in  their  spirit,  v\ 
their  words,  in  their  look  and  air,  in  th'5 
whole  tenor  of  their  behavior;  and  that  to 
all,  high  and  low,  rich  and  poor,  without 
respect  of  persons;  particularly  to  them 
that  are  out  of  the  way,  to  opposers,  and 
to  those  of  their  own  household.  They 
do  not  long,  study,  endeavor,  by  every 
means,  to  make  all  about  them  happy. 
They  can  see  them  uneasy,  and  not  be 
concerned;  perhaps  they  make  them  so; 
and  then  wipe  their  mouths  and  say, '  Why-, 
they  deserve  it;  it  is  their  own  fault.* 

*'  Some  are  wanting  in  fidelity,  a  nice 
regard  to  truth,  simplicity,  and  godly  sin- 
cerity. Their  love  is  hardly  without  dis- 
simulation: somethingr  like  guile  is  found 


134  CHRISTIAN  PERFECTION. 

in  their  mouth.  To  avoid  roughness,  they 
lean  to  tRe  other  extreme.  They  are 
smooth  to  an  excess,  so  as  scarce  to  avoid 
a  degree  of  fawning,  or  of  seeming  to 
mean  what  they  do  not. 

"  Some  are  wanting  in  meekness,  quiet- 
ness of  spirit,  composure,  evenness  of  tem- 
per. They  are  up  and  down,  sometimes 
high,  sometimes  low;  their  mind  is  not 
well  balanced.  Their  affections  are  either 
not  in  due  proportion — they  have  too  much 
of  one,  too  little  of  another — or  they  are 
not  duly  mixed  and  tempered  together,  so 
as  to  counterpoise  each  other.  Hence 
there  is  often  a  jar.  Their  soul  is  out  of 
tune,  and  can  not  make  the  true  harmony. 

"  Some  are  wanting  in  temperance. 
They  do  not  steadily  use  that  kind  and 
degree  of  food  which  they  know,  or  miglil 
know,  would  most  conduce  to  their  health, 
strength,  and  vigor  of  the  body:  or  they 
are  not  temperate  in  sleep;  they  do  not 
rigorously  adhere  to  what  is  best  for  body 
and  mind;  otherwise  they  would  constantly 
go  to  bed  and  rise  early,  and  at  a  fixed 
hour:  or  they  sup  late,  which  is  neither 
-rood  for  body  nor  soul:  or  they  use  neither 


CHRISTIAN  PERFECTION.  136 

fasting  nor  abstinence:  or  they  prefer — 
which  are  so  many  sorts  of  intemper- 
ance— that  preaching,  reading,  or  conver- 
sation, which  gives  them  transient  joy  and 
comfort,  before  that  which  brings  godly 
sorrow,  or  instruction  in  righteousness. 
Such  joy  is  not  sanctified;  it  doth  not  tend 
to,  and  terminate  in,  the  crucifixion  of  the 
heart.  Such  faith  doth  not  center  in  God, 
but  rather  in  itself. 

"  So  far  all  is  plain.  I  believe  you  have 
faith,  and  love,  and  joy,  and  peace.  Yei 
you  who  are  particularly  concerned  know 
each  for  yourself,  that  you  are  wanting  in 
the  respects  above  mentioned.  You  are 
wanting  either  in  long-suffering,  gentle 
ness,  or  goodness;  either  in  fidelity,  meek 
ness,  or  temperance.  Let  us  not,  then,  on 
either  hand,  fight  about  words.  In  the 
thing  we  clearly  agree. 

"  You  have  not  what  I  call  perfection ; 
if  others  will  call  it  so,  they  may.  How- 
ever, hold  fast  what  you  have,  and  earn- 
estly pray  for  what  you  have  not. 

"Q,.  29.  Can  those  who  are  perfect 
grow  in  grace] 

"A    Undoubtedly  they   can;    and   that 


J 36  CHRISTIAN  PERFECTION. 

not  only  while  they  are  in  the  body,  but  tc 
all  eternity. 

"Q.  30.  Can  they  fall  from  it? 

"A.  I  am  well  assured  they  can;  matter 
of  fact  puts  this  beyond  dispute.  Formerly 
we  thought,  one  saved  from  sin  could  not 
fall;  now  we  know  the  contrary.  We  are 
surrounded  with  instances  of  those  who 
lately  experienced  all  that  I  mean  by  per- 
fection. They  had  both  the  fruit  of  the 
Spirit,  and  the  witness;  but  they  have 
now  lost  both.  Neither  does  any  one 
stand  by  virtue  of  any  thing  that  is  im- 
plied in  the  nature  of  the  state.  There  is 
no  such  hight  or  strength  of  holiness  as  it 
is  impossible  to  fall  from.  Tf  there  be 
anv  that  can  not  fall,  this  wholly  depends 
on  the  promise  of  God. 

"Q,.  31.  Can  those  who  fall  from  this 
state  recover  it? 

"A.  Why  not]  We  have  many  in- 
stances of  this  also.  Nay,  it  is  an  exceed- 
ing common  thing  for  persons  to  lose  it 
more  than  once,  before  they  are  estab- 
lished therein. 

"  It  is,  therefore,  to  guard  them  who  are 
saved  from  sin,  from    every  occasion   of 


CHRISTIAN  PERFECTION.  137 

/Stumbling,  that  I  give  the  following  ad- 
vices. But  first  I  shall  speak  plainly  con- 
cerning the  work  itself. 

"I  esteem  this  late  work  to  be  of  God; 
probably  the  greatest  now  upon  earth. 
Yet,  like  all  others,  this  also  is  mixed  with 
much  human  frailty.  But  these  weak- 
nesses are  far  less  than  might  have  been 
expected;  and  ought  to  have  been  joyfully 
borne  by  all  that  loved  and  followed  after 
righteousness.  That  there  have  been  a 
few  weak,  warm-headed  men,  is  no  re- 
proach to  the  work  itself,  no  just  ground 
for  accusing  a  multitude  of  sober-minded 
men,  who  are  patterns  of  strict  holiness. 
Yet — just  the  contrary  to  what  ought  to 
have  been — the  opposition  is  great;  the 
helps  few,.  Hereby  many  are  hindered 
from  seeking  faith  and  holiness  by  the 
false  zeal  of  others;  and  some  who  at  first 
began  to  run  well  are  turned  out  of  the 
way. 

"Q.  32.  What  is  the  first  advice*  that 
fou  would  give  them] 

*  The  aflvires  which  follow  were  published  in 
a  sepa-ate  trart  in  the  year  1762,  under  the  titl^ 
of  '''  Ca'jtions  and  Directions  ofiven  to  the  Greatest 


138  CHRISTIAN  FERFF<3TI0«. 

"Watch  and  pray  continually  against 
pride.  If  God  has  cast  it  out,  see  that 
it  enter  no  more:  it  is  full  as  dangerous  as 
desire.  And  you  may  sHde  back  into  it 
unawares,  especially  if  you  think  there  :s 
no  danger  of  it.  '  Nay,  but  I  ascribe  all  I 
have  to  God.'  So  you  may,  and  be  proud 
nevertheless.  For  it  is  pride,  not  only  to 
ascribe  any  thing  we  have  to  ourselves. 
but  to  think  we  have  what  we  really  have 
not.  Mr.  L.,  for  instance,  ascribed  all  the 
light  he  had  to  God,  and  so  far  he  was 
humble;  but  then  he  thought  he  had  more 
hght  than  any  man  living;  and  this  was 
palpable  pride.  So  you  ascribe  all  the 
knowledge  you  have  to  God;  and  in  this 
respect  you  are  humble.  But  if  you  think 
you  have  more  than  you  really  have,  or  if 
you  think  you  are  so  taught  of  God,  as  no 
longer  to  need  man's  teaching,  pride  heth 

Professors  in  the  Methodist  Societies,"  with  the 
following  motto: 

*'  Set  the  false  witnesses  aside, 
Yet  hold  the  truth  forever  fast." 
£t  was  evidently  intended  to  guara  the  people 
against  the  mischievous  extravagances  of  George 
Bell  and  his  fiiends,  a  particular  account  of  whona 
is  given  in  Mr.  Wesley's  journal  about  that  pe- 
riod.— Edit. 


CHRISTIAM  PEAFECTION.  139 

at  the  door.  Yes,  you  have  need  to  be 
taught,  not  only  by  Mr.  Morgan,  oy  one 
another,  by  Mr.  Maxfield,  or  me,  but  by 
the  weakest  preacher  in  London;  yea,  by 
all  men.  For  God  sendeth  by  whom  he 
will  send. 

"Do  not,  therefore,  say  to  any  who 
would  advise  or  reprove  you,  *You  are 
bhnd;  you  can  not  teach  me.'  Do  not 
say,  'This  is  your  wisdom,  your  carnai 
reason;'  but  calmly  weigh  the  thing  before 
God. 

"  Always  remember,  much  grace  does 
not  imply  much  light.  These  do  not  al- 
ways go  together.  As  there  may  be  much 
hght  where  there  is  but  little  love,  so  there 
may  be  much  love  where  there  is  little 
light.  The  heart  has  more  heat  than  the 
eye;  yet  it  can  not  see.  And  God  has 
wisely  tempered  the  members  of  the  body 
together,  that  none  may  say  to  another, 
*  I  have  no  need  of  thee.' 

"To  imagine  none  can  teach  you,  but 
those  who  are  themselves  saved  from  sin, 
is  a  very  great  and  dangerous  mistake. 
Give  not  place  to  it  for  a  moment;  it  would 
lead  you  into  a  thousand  other  mistakes, 


140  CHRISTIAN  PERFECTICtW. 

and  that  irrecoverably.  No;  dominion  la 
not  founded  in  ^ace,  as  the  madmen  of 
the  last  age  talked.  Obey  and  regard 
'  them  that  are  over  you  in  the  Lord,'  and 
do  not  think  you  know  better  than  they. 
Know  their  place  and  your  own;  always 
remembering  much  love  does  not  imply 
much  light. 

"The  not  observing  this  has  led  some 
into  many  mistakes,  and  into  the  appear- 
ance, at  least,  of  pride.  O,  bev/are  of  the 
appearance  and  the  thing!  Let  there  'be 
in  you  that  lowly  mind  which  was  in  Chrisl 
Jesus.'  And  'be  ye  likewise  clothed  with 
humility.'  Let  it  not  only  fill,  but  covei 
you  all  over.  Let  modesty  and  self-diffi- 
dence appear  in  all  your  words  and  actions. 
Let  all  you  speak  and  do  show  that  you 
are  little,  and  base,  and  mean,  and  vile  in 
your  own  eyes. 

"  As  one  instance  of  this,  be  always 
ready  to  own  any  fault  you  have  been  in. 
If  you  have  at  any  time  thought,  spoken 
or  acted  wrong,  be  not  backward  to  ac- 
knowledge it.  Never  dream  that  this  will 
hurt  the  cause  of  God;  no,  it  will  farther 
it.     Be  therefore  open  and  frank  when  you 


CHRISTIAN  PERFECTION.  141 

are  tiixed  with  any  thing;  do  not  seek 
either  to  evade  or  disguise  it;  but  let  it 
appear  just  as  it  is,  and  you  will  thereby 
not  hinder,  but  adorn  the  Gospel. 

"Q.    33.    What   is    the    second    advice 
which  you  would  give  them] 

"A.  Beware  of  that  daughter  of  pride 
enthusiasm.  O,  keep  at  the  utmost  dis 
tance  from  it!  Give  no  place  to  a  heated 
imagination.  Do  not  hastily  ascribe  things 
to  God.  Do  not  easily  suppose  dreams, 
voices,  impressions,  visions,  or  revelations, 
to  be  from  God.  They  may  be  from  him. 
They  may  be  from  nature.  They  may  be 
from  the  devil.  Therefore,  '  believe  not 
every  spirit,  but  try  the  spirits  whether 
they  be  of  God.'  Try  all  things  by  the 
written  word,  and  let  all  bow  down  before 
it.  You  are  in  danger  of  enthusiasm  every 
hour,  if  you  depart  ever  so  little  from 
Scripture;  yea,  or  from  the  plain,  literal 
meaning  of  any  text,  taken  in  connection 
with  the  context.  And  so  you  are,  if  you 
despise  or  lightly  esteem  reason,  knowl- 
edge, or  human  learning;  every  one  of 
which  is  an  excellent  gift  of  God,  and 
may  serve  the  noblest  purposes. 


142  CHRISTIAN  PERFECTION. 

"I  advise  you  never  to  use  the  words 
wisdom,  reason,  or  knowledge,  by  way  of 
reproach.  On  the  contrary,  pray  that  you 
yourself  may  abound  in  them  more  and 
more.  If  you  mean  worldly  wisdom,  use- 
less knowledge,  false  reasoning,  say  so; 
and  throw  away  the  chaff,  but  -ot  the 
wheat. 

"  One  general  inlet  to  enthusiasm  is, 
expecting  the  end  without  the  means;  the 
expecting  knowledge,  for  instance,  without 
searching  the  Scriptures  and  consulting 
the  children  of  God;  the  expecting  spirit- 
aal  strength  without  constant  prayer  and 
steady  watchfulness;  the  expecting  any 
blessing  without  hearing  the  word  of  God 
at  every  opportunity. 

"  Some  have  been  ignorant  of  this  de- 
vice of  Satan.  They  have  left  off  search- 
ing the  Scriptures.  They  said, '  God  writes 
all  the  Scriptures  on  my  heart.  There- 
fore I  have  no  need  to  read  it.'  Others 
thought  they  had  not  so  much  need  of 
hearing,  and  so  grew  slack  in  attending 
the  morning  preaching.  O,  take  warning, 
you  who  are  concerned  herein!  You  have 
listened  to  the  voice  of  a  stranger.     Flv 


CHRIST. AN  PERFECTION.  143 

back  to  Christ,  and  keep  in  the  good  old 
way,  which  was  'once  dehvered  to  the 
saints;'  the  way  that  even  a  heathen  bore 
te'^timony  of:  'That  the  Christians  rose 
early  every  day  to  sing  hymns  to  Christ  as 
God.' 

"The  very  desire  of  'growing  in  grace' 
may  sometimes  be  an  inlet  of  enthusiasm. 
As  it  continually  leads  us  to  seek  new 
grace,  it  may  lead  us  unawares  to  seei 
something  else  new,  beside  new  degreer 
of  love  to  God  and  man.  So  it  has  led 
some  to  seek  and  fancy  they  had  received 
gifts  of  a  new  kind,  after  a  new  heart,  as, 
(1.)  The  loving  God  with  all  our  mind 
C2.)  With  all  our  soul:  (3.)  With  all  our 
strength:  (4.)  Oneness  with  God:  (5.) 
Oneness  with  Christ:  (6.)  Having  our  Ufe 
hid  with  Christ  in  God:  (7.)  Being  dead 
with  Christ:  (8.)  Rising  with  him:  (9.) 
The  sitting  with  him  in  heavenly  places; 
(10.)  The  being  taken  up  into  his  throne: 
(11.)  The  being  in  the  New  Jerusalem: 
(12.)  The  seeing  the  tabernacle  of  God 
come  down  among  men:  (13.)  The  being 
dead  to  all  works:  (14.)  The  not  being 
liaDle  to  death,  pain,  or  grief,  or  temptation. 


144  CHRISTIAN  PERFECTIOa. 

"  One  ground  of  many  of  these  mistakes 
is  the  taking  every  fresh,  strong  appUca- 
tion  of  any  of  these  Scriptures  to  the  heart, 
to  be  a  gift  of  a  new  kind;  not  knowing 
that  several  of  these  Scriptures  are  not 
fulfilled  yet;  that  most  of  the  others  are 
fulfilled  when  we  are  justified;  the  rest 
the  moment  we  are  sanctified.  It  remains 
only  to  experience  them  in  higher  degxees. 
This  is  all  we  have  to  expect. 

"  Another  ground  of  these  and  a  thou 
sand  mistakes,  is,  the  not  considering 
deeply  that  love  is  the  highest  gift  of 
God;  humble,  gentle,  patient  love;  that  all 
visions,  revelations,  manifestations  what- 
ever, are  little  things  compared  to  love; 
and  that  all  the  gifts  above  mentioned  are 
either  the  same  with,  or  infinitely  inferior 
to  it. 

"  It  were  well  you  should  be  thoroughly 
sensible  of  this — the  heaven  of  heavens  i? 
love.  There  is  nothing  higher  in  religion ; 
there  is,  in  effect,  nothing  else;  if  you 
look  for  any  thing  but  more  love,  you  are 
looking  wide  of  the  mark,  you  are  getting 
out  of  the  royal  way.  And  when  you  are 
asking  others,  *Have  you  received  this  o» 


CHKISTIAN  PERFECTION.  146 

that  blessing]'  if  you  mean  any  thing  but 
more  love,  you  mean  wrong;  you  are  lead- 
ing them  out  of  the  way,  and  putting  them 
upon  a  false  scent.  Settle  it  then  in  your 
heart,  that  from  the  moment  God  has  saved 
you  from  all  sin,  you  are  to  aim  at  nothing 
more,  but  more  of  that  love  described  in 
the  thirteenth  of  the  Corinthians.  You 
can  go  no  higher  than  this,  till  you  are 
carried  into  Abraham's  bosom. 

"I  say  yet  again,  beware  of  enthusiasm. 
Such  is,  the  imagining  you  have  the  gift 
of  prophesying,  or  of  discerning  of  spirits, 
which  I  do  not  believe  one  of  you  has; 
no,  nor  ever  had  yet.  Beware  of  judging 
people  to  be  either  right  or  wrong  by  your 
own  feelings.  This  is  no  Scriptural  way 
of  judging.  0,keep  close  to  '  the  law  and 
to  the  testimony!' 

"Q.  34.  What  is  the  third? 

"A.  Beware  of  Antinomianism;  'mak- 
ing void  the  law,'  or  any  part  of  it 
'through  faith.'  Enthusiasm  naturally 
leads  to  this;  indeed,  they  can  scarce  be 
separated.  This  may  steal  upon  you  in  a 
thousand  forms,  so  that  you  can  not  be  too 
watchfiil  against  it.  Take  heed  of  every 
10 


146  CHBISTIAN  PERFECTION. 

Lliiiig,  whether  in  principle  or  practice^ 
wiiich  has  any  tendency  thereto.  Even 
that  great  truth,  that '  Christ  is  the  end  of 
the  law,'  may  betray  us  into  it,  if  we  do 
not  consider  that  he  has  adopted  every 
point  of  the  moral  law,  and  grafted  it  into 
the  law  of  love.  Beware  of  thinking, 
Because  I  am  filled  with  love,  I  need  not 
liave  so  much  holiness.  Because  I  pray 
always,  therefore  I  need  no  set  time  for 
private  prayer.  Because  I  watch  always, 
therefore  I  need  no  particular  self-exaiuin- 
ation.'  Let  us  'magnify  the  law,'  the 
whole  written  word, '  and  make  it  honora- 
ble.' Let  this  be  our  voice:  'I  prize  thy 
commandments  above  gold  or  precious 
stones.  O,  what  love  have  I  unto  thy  law! 
all  the  day  long  is  my  study  in  it.'  Be- 
ware of  Antinomian  books;  particularly 
the  works  of  Dr.  Crisp  and  Mr.  Saltmarsh. 
They  contain  many  excellent  tilings;  and 
this  makes  them  the  more  dangerous.  O, 
be  warned  in  time!  Do  not  play  with  fire. 
Do  not  put  your  hand  on  the  hole  of  a 
cockatrice'  den.  I  entreat  you,  beware  of 
bigotry.  Let  not  your  love  or  beneficence 
be  confined  to  Methodists,  so  called,  only, 


CHRISTIAN  PERFECTION.  147 

much  less  to  that  very  small  part  of  them 
who  seem  To  be  renewed  in  love;  or  to 
those  who  believe  yours  and  their  report. 
O,  make  not  this  your  Shibboleth!  Be- 
ware of  stillness;  ceasing  in  a  wrong 
ense  from  your  own  works.  To  mention 
jne  instance  out  of  many:  'You  have  re- 
ceived,' says  one,  '  a  great  blessing.  Bui 
you  began  to  talk  of  it,  and  to  do  this  and 
that;  so  you  lost  it.  You  should  have 
been  still.' 

"Beware  of  self-indulgence;  yea,  and 
making  a  virtue  of  it,  laughing  at  self- 
denial,  and  talring  up  the  cross  daily,  at 
fasting  or  abstinence.  Beware  of  censo- 
riousness;  thinking  or  calling  them  that 
any  ways  oppose  you,  whether  in  judgment 
or  practice,  blind,  dead,  fallen,  or  '  enemies 
to  the  work.'  Once  more,  bewaa-e  of 
Solifidianism;  crying  nothing  but  'Believe, 
believe!'  and  condemning  those  as  igno- 
rant or  legal  who  speak  in  a  more  Scrip- 
tural way.  At  certain  seasons,  indeed,  it 
may  be  right  to  treat  of  nothing  but  re- 
pentance, or  merely  of  faith,  or  altogether 
of  holiness;  but,  in  general,  our  call  is  to 
declare  the  whole  counsel  o!^  God,  and  tc 


148  CHRISTIAN  PERFECTION. 

prophesy  according  to  the  analogy  of  faittt 
The  written  word  treats  of  the  whole  and 
every  particular  branch  of  righteousness, 
descending  to  its  minutest  branches;  as  to 
be  sober,  courteous,  diligent,  patient,  to 
honor  all  men.  So,  likewise,  the  Holy 
Spirit  works  the  same  in  our  hearts,  not 
merely  creating  desires  after  holiness  in 
general;  but  strongly  inclining  us  to  every 
particular  grace,  leading  us  to  every  indi- 
vidual part  of  '  whatsoever  is  lovely.'  And 
this  with  the  greatest  propriety:  for  as  'by 
works  faith  is  made  perfect,'  so  the  com- 
pleting or  destroying  the  work  of  faith, 
and  enjoying  the  favor,  or  suffering  the 
displeasure  of  God,  greatly  depends  on 
every  single  act  of  obedience  or  disobe- 
dience. 

"Q.  35.  What  is  the  fourth? 

"A.  Beware  of  sins  of  omission;  lose 
no  opportunity  of  doing  good  in  any  kind. 
Be  zealous  of  good  works;  willingly  omit 
no  work,  either  of  piety  or  mercy.  Do  all 
the  good  you  possibly  can  to  the  bodies 
and  souls  of  men.  Particularly,  'thou 
shalt  in  any  wise  reprove  thy  neighbor 
and  not  suffer  sin  upon  him.'     Be  active 


CHRISTIAN  PERFECTION.  149 

Give  no  place  to  indolence  or  sloth;  g-ivc 
no  occasion  to  say, 'Ye  are  idle,  ye  are 
idle.'  Many  will  say  so  still;  but  let  your 
whole  spirit  and  behavior  refute  the  slan- 
der. Be  always  employed;  lose  no  shred 
of  time;  gather  up  the  fragments,  that 
nothing  be  lost.  And  whatsoever  thy 
hand  findeth  to  do,  do  it  with  thy  might 
Be  'slow  to  speak,'  and  wary  in  speaking. 
'In  a  multitude  of  words  there  wanteth 
not  sin.'  Do  not  talk  much;  neither  long 
at  a  time.  Few  can  converse  profitably 
above  an  hour.  Keep  at  the  utmost  dis- 
tance from  pious  chitchat,  from  religious 
gossiping. 

«  Q.  36.  What  is  the  fifth] 

"A.  Beware  of  desiring  any  thing  but 
God.  Now  you  desire  nothing  else;  every 
other  desire  is  driven  out;  see  that  none 
enter  again.  'Keep  thyself  pure;'  let 
your  '  eye '  remain  '  single,  and  yo' j-  whole 
body  shall  be  full  of  light.'  Admit  no 
desire  of  pleasing  food,  or  any  other  pleas- 
ure of  sense;  no  desire  of  pleasing  the 
eye  or  the  imagination,  by  any  thing  grand, 
or  new,  or  beautiful;  no  desire  of  money 
of  praise,  or  esteem;  of  h  ippiness  in  any 


160  CHRISTIAN  rERFECTIOn. 

creaiure.  You  may  bring  these  desires 
hack;  but  you  need  not;  you  need  feel 
them  no  more.  O,  stand  fast  in  the  lib- 
erty wherewith  Christ  has  made  you  free! 
"Be  patterns  to  all  of  denying  your- 
selves, and  taking  up  your  cross  daily. 
Let  them  see  that  you  make  no  account 
of  any  pleasure  which  does  not  bring  you 
nearer  to  God,  nor  regard  any  pain  which 
does;  that  you  simply  aim  at  pleasing  him, 
whether  by  doing  or  suffering;  that  the 
constant  language  of  your  heart,  with  re- 
gard to  pleasure  or  pain,  honor  or  dishonor, 
riches  or  poverty,  is, 

'All's  alike  to  me,  so  I 
In  my  Lord  may  live  and  die!' 

«  Q.  37.   What  is  the  sixth] 

"  A.  Beware  of  schism,  of  making  a 
rent  in  the  Church  of  Christ.  That  in- 
ward disunior,  the  me~ibers  ceas'"ng  *^ 
nave  a  reciprocal  love  *one  for  another,' 
(1  Cor.  xii,  25,)  is  the  very  root  of  all  con- 
tention, and  every  outward  separation. 
Beware  of  every  thing  tending  thereto. 
Beware  of  a  dividing  spirit;  shun  whatevei 
has  the  least  aspect  that  way.  Therefore, 
say  not,  *  I  am  of  Paul  or  cf  Apollos;'  the 


CHRISTIAN  PERPECTION.  l6l 

very  thing  which  occasioned  the  schism 
at  Corinth.  Say  not, '  This  is  my  preacher; 
the  best  preacher  in  England.  Give  me 
him,  and  take  all  the  rest.'  All  this  tends 
to  breed  or  foment  division,  to  disunite 
those  whom  God  hath  joined.  Do  not 
despise  or  run  down  any  preacher;  do  not 
eTalt  any  one  above  the  rest,  lest  you  hurt 
both  him  and  the  cause  of  God.  On  the 
other  hand,  do  not  bear  hard  upon  any  by 
reason  of  some  incoherency  or  inaccuracy 
of  expression;  no,  nor  for  some  mistakes, 
were  they  reaUy  such. 

"Likewise,  if  you  would  avoid  schism, 
observe  every  rule  of  the  society,  and  of 
the  bands,  for  conscience'  sake.  Never 
om't  meeting  your  class  or  band;  never 
absent  yourself  from  any  public  meeting. 
These  are  the  very  sinews  of  our  society, 
and  whatever  weakens,  or  tends  to  weaken, 
our  regard  for  these,  or  our  exactness  in 
attending  them,  strikes  at  the  very  root  of 
our  community.  As  one  saith, 'That  part 
of  our  economy,  the  private  weekly  raeet- 
•ngs  for  prayer,  examination,  and  particular 
exhortation,  has  been  the  greatest  means 
of  deepening  and  confirming  every  blessing 


162  CHRISTIAN  PERFECTION. 

thai  was  received  by  the  word  preached 
and  of  diffusing  it  to  others,  who  could  not 
attend  the  public  ministry;  whereas,  with- 
out this  religious  connection  and  inter- 
course, the  most  ardent  attempts,  by 
mere  preaching,  have  proved  of  no  lasting 
use.' 

"  Suffer  not  one  thought  of  separating 
from  your  brethren,  whether  their  opinions 
agree  with  yours  or  not.  Do  not  dream 
that  any  man  sins  in  not  believing  you,  in 
not  taking  your  word;  or  that  this  or  that 
opinion  is  essential  to  the  work,  and  both 
must  stand  or  fall  together.  Beware  of 
impatience  of  contradiction.  Do  not  con- 
demn or  think  hardly  of  those  who  can  not 
see  just  as  you  see,  or  who  judge  it  their 
duty  to  contradict  you,  whether  in  a  great 
thing  or  a  small.  I  fear  some  of  us  have 
thought  hardly  of  others  merely  because 
they  contradicted  what  we  affirmed.  All 
this  tends  to  division;  and,  by  every  thing 
of  this  kind,  we  are  teaching  them  an  evil 
lesson  against  ourselves. 

"  O.  beware  of  touchiness,  of  testiness, 
not  bearing  to  be  spoken  to;  starting  at 
the  Ipast  word;  and  flying  from  those  who 


CHRISTIAN  PERFECTION.  153 

do  not  implicitly  receive  mine  or  another's 
sayings! 

"Expect  contradiction  and  opposition 
together  with  crosses  of  various  kinds 
Consider  the  words  of  St.  Paul:  '  To  you 
It  is  given,  in  the  behalf  of  Christ,  [for 
his  sake,  as  a  fruit  of  his  death  and  inter- 
cession for  you,]  not  only  to  believe,  but 
also  to  suffer  for  his  sake,'  Phil,  i,  29.  It 
is  given!  God  gives  you  this  opposition  or 
reproach;  it  is  a  fresh  token  of  his  love. 
And  will  you  disown  the  Giver;  or  spurn 
his  gift,  and  count  it  a  misfortune]  Will 
you  not  rather  say,  'Father,  the  hour  is 
come  that  thou  shouldst  be  glorified:  now 
thou  givest  thy  child  to  suffer  something 
for  thee:  do  with  me  according  to  thy  wilU' 
Know  that  these  things,  far  from  being 
hinderances  to  the  work  of  God,  or  to  your 
soul,  unless  by  your  own  fault,  are  not 
only  unavoidable  in  the  course  of  provi- 
dence, but  profitable,  yea,  necessary  for 
you.  Therefore  receive  them  from  God — 
not  from  chance — with  willingness,  with 
thankfulness.  Receive  them  from  men 
with  humility,  meekness,  yieldingness, 
gentleness,  sweetness.     Whv  should  not 


154  CHRISTIAN  PERFECTION 

even  your  outward  appearance  and  manner 
be  soft]  Remember  the  character  of  Lady 
Cutts:  'It  was  said  of  the  Roman  Empe- 
ror, Titus,  never  any  one  came  displeased 
from  him.  But  it  might  be  said  of  her, 
never  any  one  went  displeased  to  her:  so 
secure  were  all  of  the  kind  and  favorable 
reception  which  they  would  meet  with 
from  her.' 

"  Beware  of  tempting  others  to  separate 
from  you.  Give  no  offense  which  can 
possibly  be  avoided;  see  that  your  practice 
be  in  all  things  suitable  to  your  profession, 
adorning  the  doctrine  of  God  our  Savior. 
Be  particularly  careful  in  speaking  of  your- 
self: you  may  not,  indeed,  deny  the  work 
of  God;  but  speak  of  it,  when  you  are 
called  thereto,  in  the  most  inoffensive 
manner  possible.  Avoid  all  magnificent, 
pompous  words;  indeed,  you  need  give  it 
no  general  name;  neither  perfection,  sanc- 
tification,  the  second  blessing,  nor  the 
having  attained.  Rather  speak  of  tne 
particulars  which  God  has  wrought  for 
you.  You  may  say,  'At  such  a  time  I  fell 
a  change  which  I  am  not  able  to  express; 
and  since  that  time  I  have  not  felt  pride, 


CHEISTIAN  PERFECTION.  155 

or  self-will,  or  anger,  or  unbelief;  nor  any 
thing  but  a  fullness  of  love  to  God  and  to 
all  mankind.'  And  answer  any  other  plain 
question  that  is  asked,  with  modesty  and 
simplicity. 

"  And  if  any  of  you  should  at  any  time 
fall  from  what  you  now  are,  if  you  should 
again  feel  pride  or  unbelief,  or  any  tempe*- 
from  which  you  are  now  delivered,  do  noi 
deny,  do  not  hide,  do  not  disguise  it  at  all, 
at  the  peril  of  your  soul.  At  all  events 
go  to  one  in  whom  you  can  confide,  and 
speak  just  what  you  feel.  God  will  ena- 
ble him  to  speak  a  word  in  season,  which 
shall  be  health  to  your  soul.  And  surely 
he  v/ill  again  lift  up  your  head,  and  cause 
the  bones  that  have  been  broken  to  rejoice. 

"Q.  38.  What  is  the  last  advice  that 
you  would  give  them] 

"A.  Be  exemplarv  in  all  things;  Dfuf- 
ticularly  in  outward  things — as  m  dress — 
in  Httle  things,  in  the  laying  out  of  yotu" 
money — avoiding  every  needless  expense — 
in  deep,  steady  seriousness,  and  in  the  so- 
li ditv  and  usefulness  of  all  your  conversa- 
tion. So  you  shall  be  '  a  light  shining  ip  8 
dark  place.'     So  shall  you  daily  '  grow  in 


166  CHRISTIAN  PERFECTION. 

grace,'  till '  an  entrance  be  ministered  unto 
vou  abundantly  into  the  everlasting  king- 
dom of  our  Lord  Jesus  Christ.' 

"Most  of  the  preceding  advices  are 
strongly  enforced  in  the  following  reflec- 
tions; which  I  recommend  to  your  deep 
and  frequent  consideration,  next  to  the 
holy  Scriptures: 

•*(1.)  The  sea  is  an  excellent  figure  of 
the  fullness  of  God,  and  that  of  the  blessed 
Spirit.  For  as  the  rivers  all  return  into 
the  sea,  so  the  bodies,  the  souls,  and  the 
good  works  of  the  righteous,  return  into 
God,  to  live  there  in  his  eternal  repose. 

"Although  all  the  graces  of  God  depend 
on  his  mere  bounty,  yet  is  he  pleased  gen- 
erally to  attach,  them  to  the  prayers,  the 
instructions,  and  the  holiness  of  those  with 
whom  we  are.  By  strong  though  invisible 
attractions  he  draws  some  souls  through 
their  intercourse  with  others. 

"The  sympathies  formed  by  grace  far 
Gurpass  those  formed  by  nature. 

"  The  truly  devout  show  that  passions  as 
naturally  flow  from  true  as  from  false  love; 
60  deeply  sensible  are  they  of  the  goods 
Jind    evils  of  those  whom   thev  love    for 


CHRISTIAN  PERFECTION.  167 

God's  sake.  But  this  can  only  be  com- 
prehended by  those  who  understand  the 
language  of  love. 

"  The  bottom  of  the  soul  may  be  in  re- 
pose, even  while  we  are  in  many  outwaro 
troubles;  just  as  the  bottom  of  the  sea  is 
calm  while  the  surface  is  strongly  agitated 

"  The  best  helps  to  growth  in  grace  are 
the  ill-usage,  the  affronts,  and  the  losses 
ivhich  befall  us.  We  should  receive  them 
with  all  thankfulness,  as  preferable  to  all 
others,  were  it  only  on  this  account — that 
i)ur  will  has  no  part  therein. 

"  The  readiest  way  to  escape  from  our 
jufferings  is  to  be  willing  they  should  en- 
dure as  long  as  God  pleases. 

"  If  we  suffer  persecution  and  affliction 
In  a  right  manner,  we  attain  a  higher 
measure  of  conformity  to  Christ,  by  a  due 
improvement  of  one  of  these  occasions, 
than  we  could  have  done  merely  by  imita- 
ting his  mercy,  in  abundance  of  good 
works. 

"  One  of  the  greatest  evidences  of  God's 
love  to  those  that  love  him  is,  to  send  them 
afflictions,  with  grace  to  bear  them. 

"Even  in  the   greatest  afflict 'ions,  we 


168  CHRISTIAN  PERFECTION. 

ought  to  testify  to  God  that,  in  receiving 
them  from  his  hand,  we  feel  pleasure  in 
the  midst  of  the  pain,  from  being  afflicted 
by  Him  who  loves  us,  and  whom  we 
love. 

"The  readiest  way  which  God  takes  to 
draw  a  man  to  himself  is,  to  afflict  him  in 
that  he  loves  most,  and  with  good  reason; 
and  to  cause  this  affliction  to  arise  from 
some  good  action  done  with  a  single  eye; 
because  nothing  can  more  clearly  show 
him  the  emptiness  of  what  is  most  lovely 
and  desirable  in  the  world. 

"(2.)  True  resignation  consists  in  a 
thorough  conformity  to  the  whole  will  of 
God;  who  wills  and  does  all — excepting 
sin — which  comes  to  pass  in  the  world. 
In  order  to  this  we  have  only  to  embrace 
all  events,  good  and  bad,  as  his  will. 

"In  the  greatest  afflictions  which  can 
befall  the  just,  either  from  heaven  or  earth, 
they  remain  immovable  in  peace,  and  per- 
fectly submissive  to  God,  by  an  inward, 
loving  regard  to  him,  uniting  in  one  all  the 
powers  of  their  souls. 

"We  ought  quietly  to  suffer  whatever 
befalls  us,  to  bear  the  defects  of  others 


CHRISTIAN  PERFECTION.  169 

and  our  own,  to  confess  them  to  God  in 
secret  prayer,  or  with  gi-oans  which  can 
not  be  uttered;  but  never  to  speak  a  sharp 
or  peevish  word,  nor  to  murmur  or  repine; 
but  thoroughly  willing  that  God  should 
treat  you  in  the  manner  that  pleases  him. 
We  are  his  lambs,  and  therefore  ought  to 
be  ready  to  suffer,  even  to  the  death,  with- 
out complaining. 

"  We  are  to  bear  with  those  we  can  not 
amend,  and  to  be  content  with  offering 
them  to  God.  This  is  true  resignation. 
And  since  he  has  borne  our  infirmities,  we 
may  well  bear  those  of  each  other  for  his 
sake. 

"  To  abandon  all,  to  strip  one's  self  of 
all,  in  order  to  seek  and  to  follow  Jesus 
Christ  naked  to  Bethlehem,  where  he  was 
born,  naked  to  the  hall  where  he  was 
scourged,  and  naked  to  Calvary,  where  he 
died  on  the  cross,  is  so  great  a  mercy,  that 
neither  the  thing,  nor  the  knowledge  of  it, 
is  given  to  any,  but  through  faith  in  *he 
Son  of  God. 

"  (3.)  There  is  no  love  of  God  withou-, 
patience,  and  no  patience  without  lowli 
tess  and  sweetness  of  spirit. 


160  CHRISTIAN  FERFECTIOIf. 

"Humility  and  patience  are  the  surest 
proofs  of  the  increase  of  love. 

"Humihty  alone  unites  patience  with 
love;  without  which  it  is  impossible  to 
draw  profit  from  suffering;  or,  indeed,  to 
avoid  complaint,  especially  when  we  think 
we  have  given  no  occasion  for  what  men 
make  us  suffer. 

"  True  humility  is  i  kind  of  self-annihi- 
lation; and  this  is  the  center  of  all  virtues. 

"A  soul  returned  to  God  ought  to  be 
attentive  to  every  thing  which  is  said  to 
him,  on  the  head  of  salvation,  with  a  de- 
tsire  to  profit  thereby. 

"Of  the  sins  which  God  has  pardoned, 
let  nothing  remain  but  a  deeper  humihty 
in  the  heart,  and  a  stricter  regulation  in 
our  words,  in  our  actions,  and  in  our  suf- 
ferings. 

"(4.)  The  bearing  men,  and  suffering 
evils  in  meekness  and  silence,  is  the  suit. 
of  a  Christian  life. 

"God  is  the  first  object  of  our  love:  it« 
next  office  is  to  bear  the  defects  of  others. 
And  we  should  begin  the  practice  of  this 
amid  our  own  household. 

"We  should  chiefly  ex(rcise   our  love 


CHRISTIAN  PERFECTION.  161 

(oward  them  who  most  shock  either  our 
way  of  thinking,  or  our  temper,  or  our 
knowledge,  or  the  desire  we  have  thai 
others  should  be  as  virtuous  as  we  wish  to 
be  ourselves. 

"  (5.)  God  hardly  gives  his  Spirit  even  to 
those  whom  he  has  established  in  gi-ace, 
if  they  do  not  pray  for  it  on  all  occasions, 
not  only  once,  but  many  times. 

"God  docs  nothing  but  in  answer  to 
prayer:  and  even  they  who  have  been  con- 
verted to  God  without  praying  for  it  them- 
selves— which  is  exceeding  rare — were  not 
without  the  prayers  of  others,  ^very  new 
victory  which  a  soul  gains  is  the  effect  of 
a  new  prayer. 

"  On  every  occasion  of  uneasiness  we 
should  retire  to  prayer,  that  we  may  give 
place  to  the  grace  and  light  of  God,  and 
then  form  our  resolutions,  without  being 
m  any  pain  about  what  success  they  may 
nave. 

"In  the  greatest  temptations,  a  single 
look  to  Christ,  and  the  barely  pronouncing 
his  name,  suffices  to  overcome  the  wicked 
one,  so  it  be  done  with  confidence  and 
calmness  of  spirit. 

U 


IS2  CHRISTIAN  PEKFECTIOM. 

"  God's  command  to  '  pray  without  ceas. 
.ng,'  is  founded  on  the  necessity  we  have 
of  his  grace  to  preserve  the  life  of  God  in 
the  soul,  which  can  no  more  subsist  one 
moment  without  it,  than  the  body  can 
without  air- 

♦'Whether  we  think  of,  or  speak  to, 
God,  whether  we  act  or  suffer  for  him,  all 
is  prayer,  when  we  have  no  other  object 
than  his  love  and  the  desire  of  pleasing 
him. 

"All  that  a  Christian  does,  even  in  eat- 
ing and  sleeping,  is  prayer,  when  it  is  done 
in  simplicity,  according  to  the  order  of 
God,  without  either  adding  to  or  diminish- 
ing from  it  by  his  own  choice. 

"  Prayer  continues  in  the  desire  of  the 
heart,  though  the  understanding  be  em- 
ployed on  outward  things. 

"In  souls  tilled  with  love,  the  desire  tc 
please  God  is  a  continual  prayer. 

"As  the  furious  hate  which  the  devil 
bears  us  is  termed  the  roaring  of  a  lion,  so 
our  vehement  love  may  be  termed  cry:'ng 
after  God. 

'•'God  only  requires  of  his  adult  children 
that  their  hearts  be  truly  purified,  and  thai 


CHRISTIAN  FEEFEOTIOU.  163 

they  offer  him  continually  the  wishes  and 
vows  that  naturally  spring  from  perfect 
love.  For  these  desires,  being  the  genuine 
fruits  of  love,  are  the  most  perfect  prayers 
that  can  spring  from  it. 

•"  (6.)  It  is  scaree  conceivable  how  strait 
the  way  is  wherein  God  leads  them  that 
foi'.ow  him:  and  how  dependent  on  him 
we  must  be,  unless  we  are  wanting  in  our 
faithfulness  to  him. 

"  It  is  hardly  credible  of  how  great  con- 
sequence before  God  the  smallest  things 
are;  and  what  great  inconveniences  some- 
times follow  those  which  appear  to  be 
light  faults. 

"As  a  very  little  dust  will  disorder  a 
clock,  and  the  least  sand  will  obscure  our 
i^ight,  so  the  least  grain  of  sin  which  is 
upon  the  heart  will  hinder  its  right  motion 
toward  God. 

''  We  ought  to  be  in  the  Chiu-ch  as  the 
saints  are  in  heaven,  and  in  the  house  as 
the  hohest  men  are  in  the  church;  doing 
our  work  in  the  house  as  we  pray  in  the 
church;  worshiping  God  from  the  ground 
c  f  the  heart. 

"  We  should  be  continually  laboring  tc 


164  CHRISTIAN  FERIECTIOK 

cut  off  all  the  useless  things  that  surround 
us;  and  God  usually  retrenches  the  super- 
fluities of  our  souls  in  the  same  proportioa 
as  we  do  those  of  our  bodies. 

"  The  best  means  of  resisting  the  de\ii 
is  to  destroy  whatever  of  the  world  re- 
mains in  us,  in  order  to  raise  for  God,  upon 
its  ruins,  a  building  all  of  love.  Then 
shall  we  begin,  in  this  fleeting  life,  to  lovo 
God  as  we  shall  love  him  in  eternity. 

"  We  scarce  conceive  how  easy  it  is  to 
rob  God  of  his  due,  in  our  friendship  with 
the  most  virtuous  persons,  till  they  are  torn 
from  us  by  death.  But  if  this  loss  pro- 
duce lasting  sorrow,  that  is  a  clear  proof 
that  we  had  before  two  treasures,  between 
which  we  divided  our  heart. 

"  (7.)  If,  after  having  renounced  all,  we 
do  not  watch  incessantly,  and  beseech 
God  to  accompany  our  vigilance  with  his. 
we  shall  be  again  entangled  and  overcome. 

"As  the  most  dangerous  winds  may 
enter  Uttle  openings,  so  the  devil  never 
enters  more  dangerously  than  by  httle, 
unobserved  incidents,  which  seem  to  be 
nothing,  yet  insensibly  open  the  heart  to 
great  temptations. 


CHRISTIAN  PERFECTION.  165 

"  It  is  good  to  renew  ourselves  from 
lime  to  time,  by  closely  examining  the 
state  of  our  souls,  as  if  we  had  never  done 
\t  before:  for  nothing  tends  more  to  the 
full  assurance  of  faith,  than  to  keep  our- 
selves by  this  means  in  humility,  and  the 
exercise  of  all  good  works. 

"  To  continual  watchfulness  and  prayer 
ought  to  be  added  continual  employment. 
For  grace  flies  a  vacuum  as  well  as  nature; 
and  the  devil  fills  whatever  God  does  not 
fill. 

"  There  is  no  faithfulness  Hke  that  which 
ought  to  be  between  a  guide  of  souls  and 
the  person  directed  by  him.  They  ought 
continually  to  regard  each  other  in  God, 
and  closely  to  examine  themselves,  whether 
all  their  thoughts  are  pure,  and  all  their 
words  directed  with  Christian  discretion. 
Other  aflfairs  are  only  the  things  of  men; 
but  these  are  pecuUarly  the  things  of  God. 

"  (8.)  The  words  of  St.  Paul,  •  No  man 
can  call  Jssus  Lord,  but  by  the  Holy 
Ghost,'  show  us  the  necessity  of  eyeing 
Goc.  in  our  good  works,  and  even  in  our 
minutest  thoughts;  knowing  that  none  ai-e 
plea.sing  to  him  but  those  which  de  foru*^ 


i66  CHRISTIAN  PERFECTION. 

In  US  and  with  us.  From  hence  we  learr. 
that  we  can  not  serve  him,  unless  he  use 
our  tongue,  hands,  and  heart,  to  do  by 
himself  and  his  Spirit  whatever  he  would 
have  us  to  do. 

"If  we  were  not  utterly  impotent,  our 
good  works  would  be  our  own  property; 
whereas  now  they  belong  wholly  to  God, 
because  they  proceed  from  him  and  his 
grace:  while  raising  our  works,  and  making 
them  all  divine,  he  honors  himself  in  us 
through  them. 

"  One  of  the  principal  rules  of  rehgion 
is,  to  lose  no  occasion  of  serving  God. 
And  since  he  is  invisible  to  our  eyes,  we 
are  to  serve  him  in  our  neighbor;  which  he 
receives  as  if  done  to  himself  in  person, 
standing  visibly  before  us. 

"God  does  not  love  men  that  are  incon- 
stant, nor  good  works  that  are  intermitted. 
Nothing  is  pleasing  to  him,  but  wliat  has 
a  resemblance  of  his  own  immutability. 

"A  constant  attention  to  the  work  which 
God  intrusts  us  with  is  a  mark  of  soUd 
piety. 

**Love  fasts  when  it  can,  and  as  much 
as  it  can.     It  leads  to  all  the  or-iinance." 


CHRISTIAN  PEEFECTIOK.  Iff* 

of  God,  and  employs  itself  in  all  the  out- 
(vard  works  whereof  it  .8  capable.  Ii 
flies,  as  it  were,  like  Elijah  over  the  plain, 
Lo  find  God  upon  his  holy  mountain. 

"God  is  so  great,  that  he  communicates 
greatness  to  the  least  thing  that  is  done 
for  his  service. 

"  Happy  are  they  who  are  sick,  yea,  or  lose 
their  life,  for  having  done  a  good  work. 

"  God  frequently  conceals  the  part  which 
his  children  have  in  the  conversion  of 
other  souls.  Yet  one  may  boldly  say, 
that  person  who  long  ^oans  before  him 
for  the  conversion  of  another,  whenever 
that  soul  is  converted  to  God,  is  one  of  the 
chief  causes  of  it. 

"  Charity  can  not  be  practiced  right,  un- 
less, first,  we  exercise  it  the  moment  God 
gives  the  occasion;  and,  secondly,  retire 
the  instant  after  to  offer  it  to  God  by  hum- 
ble thanksg-iving.  And  this  for  three  rea- 
sons: first,  to  render  him  what  we  hav<> 
received  from  him.  The  second,  to  avoid 
the  dangerous  temptation  which  springs 
from  the  very  goodness  of  these  works. 
And  the  third,  to  unite  ourselves  to  God, 
in  whom  the  soul  expands  itself  in  prayer, 


168  CHRISTIAN  PERFECTION. 

with  all  the  graces  we  have  received;  anfl 
the  g-ood  works  we  have  done,  to  draw  from 
him  new  strength  against  the  bad  effects 
whicn  these  very  works  may  produce  in  us, 
if  we  do  not  make  use  of  the  antidotes 
which  God  has  ordained  against  these 
poisons.  The  true  means  to  be  filled 
anew  with  the  riches  of  grace  is  thus  to 
strip  ourselves  of  it*  and  without  this  it  is 
extremely  difficult  not  to  ^ow  faint  in  the 
practice  of  good  works. 

"  Good  works  do  not  receive  their  last 
perfection,  till  they,  as  't  were,  lose  them- 
selves in  God.  This  is  a  kind  of  death 
to  them,  resembling  that  of  our  bodies, 
which  will  not  attain  their  highest  life, 
their  immortality,  till  they  lose  themselves 
in  the  glory  of  our  souls,  or  rather  of 
God,  wherewith  they  shall  be  filled.  And 
it  is  only  what  they  had  of  earthly  and 
mortal,  which  good  works  lose  by  this 
spiritual  death. 

"Fire  is  the  symbol  of  love;  and  the 
love  of  God  is  the  principle  and  the  end 
of  all  our  good  works.  But  truth  sur- 
passes figure;  and  the  fire  of  divine  love 
naa  this  advantage  over  material  fire,  thai 


CHRISTIAN  PERFECTI05.  169 

ii  can  reascend  to  its  source,  and  raise 
thither  with  it  all  the  good  works  which  it 
produces.  And  by  this  means  it  prevents 
their  being  corrupted  by  pride,  vanity,  or 
any  evil  mixture.  But  this  can  not  be 
done  otherwise  than  by  making  these  good 
works,  in  a  spiritual  manner,  die  in  God, 
by  a  deep  gratitude,  which  plunges  the 
soul  in  him  as  in  an  abyss,  with  all  that  it 
is,  and  all  the  gTace  and  works  for  which 
it  is  indebted  to  him;  a  gratitude  whereby 
the  soul  seems  to  empty  itself  of  them, 
that  they  may  return  to  their  source,  as 
rivers  seem  willing  to  empty  themselves, 
when  they  pour  themselves,  with  all  their 
waters,  into  the  sea. 

"  When  we  have  received  any  favor  from 
God,  we  ought  to  retire,  if  not  into  our 
closets,  into  our  hearts,  and  say,  '  I  come. 
Lord,  to  restore  to  thee  what  thou  hast 
given;  and  I  freely  relinquish  it,  to  enter 
again  into  my  own  nothingness.  For 
wnat  is  the  most  perfect  creature  in  heaven 
or  earth  in  thy  presence,  but  a  void  capa- 
ble of  being  filled  with  thee  and  by  thee; 
as  the  air,  which  is  void  and  dark,  is  capa- 
ble of  being  filled  with  the  light  of  the 


170  CHBISTIAM  PERFECTION. 

sun,  who  withdraws  it  every  day  to  restore 
it  the  next,  there  being  nothing  in  the  air 
that  either  appropriates  this  light  or  resists 
iti  O,  give  me  the  same  facility  of  re- 
ceiving and  restoring  thy  grace  and  gooo 
works!  I  say,  thiTie;  for  I  acknowledge 
the  root  from  which  tliey  spring  is  in  thee, 
and  not  in  me.'  " 

26.  In  the  year  1764,  upon  a  review  of 
the  whole  subject,  I  wrote  down  the  sum 
of  what  I  had  observed  in  the  following 
short  propositions: 

'*(1.)  There  is  such  a  thing  as  perfec- 
tion; for  it  is  again  and  again  mentioned 
in  Scripture. 

"(2.)  It  is  not  so  early  as  justification; 
for  justified  persons  are  to  *go  on  unto 
perfection,'  Heb.  vi,  1. 

"(3.)  It  is  not  so  late  as  death;  for  St. 
Paul  speaks  of  living  men  that  were  per 
feet,  (Phil,  iii,  15.) 

"(4.)  It  is  not  absolute.  Absolute  per- 
fection belongs  not  to  man,  nor  to  angels, 
but  to  God  alone 

"(5.)  It  does  not  make  a  man  infallible; 
none  is  tnfalhble  while  he  remains  in  the 
body. 


CHRISTIAN  PERFECTION.  i7l 

•(6.)  Is  it  sinless?  It  is  not  fvorth 
while  to  contend  for  a  term.  It  is  'salva- 
tion from  sin.' 

"C^O  It  is  'perfect  love,'  1  John  iv,  18. 
This  is  the  essence  of  it;  its  properties  or 
inseparable  fruits,  are,  rejoicing  evermore, 
praying  without  ceasing,  and  in  every 
thing  giving  thanks,  (1  Thess.  v,  16,)  etc. 

"(8.)  It  is  improvable.  It  is  sc  far 
from  lying  in  an  indivisible  point,  from 
being  incapable  of  increase,  that  one  per- 
fected in  love  may  grow  in  grace  far 
swifter  than  he  did  before. 

"(9.)  It  is  amissible,  capable  of  being 
lost;  of  which  we  have  numerous  in- 
stances. But  we  were  not  thoroughly 
convinced  of  this  till  five  or  six  years  ago. 

"(10.)  It  is  constantly  both  preceded 
and  followed  by  a  gradual  work. 

"(11.)  But  is  it  in  itself  instantaneous 
or  not]  In  examining  this,  let  us  go  on 
step  by  step. 

"  A.n  instantaneous  change  has  been 
wrought  in  some  believers:  none  can  deny 
this. 

*'  Since  that  change,  they  enjoy  perfect 
!ove;  they  feel  this,  and  this  alone;  they 


172  CHRISTIAN  PERFECTION. 

'rejoice  evermore,  pray  without  ceasing, 
and  in  every  thing  give  thanks.'  Now, 
this  is  all  I  mean  by  perfection;  therefore, 
these  are  witnesses  of  the  perfection  which 
[  preach. 

"  *  But  in  some  this  change  was  not  in- 
stantaneous.' They  did  not  perceive  the 
instant  when  it  was"  wrought.  It  is  often 
difficult  to  perceive  the  instant  when  a 
man  dies;  yet  there  is  an  instant  in  which 
life  ceases.  And  if  even  sin  ceases,  there 
must  be  a  last  moment  of  its  existence, 
and  a  first  moment  of  our  deliverance 
from  it. 

"  *But  if  they  have  this  love  now,  they 
will  lose  it.'  They  may;  but  they  need 
not.  And  whether  they  do  or  no,  they 
have  it  now;  they  now  experience  what 
we  teach.  They  now  are  all  love;  they 
now  rejoice,  pray,  and  praise  without 
ceasing. 

*'  ^  However,  sin  is  only  suspended  in 
t.hem;  it  is  not  destroyed.'  Call  it  which 
you  please.  They  are  all  love  to-day; 
and  they  take  no  thought  for  the  morrow. 

"'But  this  doctrine  has  been  much 
abused.'     So  has  that  of  justification   by 


CHRi»riAN  PERFECTION.  173 

faith.  But  that  is  no  reason  for  giving  up 
either  this  or  any  other  Scriptural  doc- 
trine. 'When  you  wash  your  cliild,'  as? 
one  speaks, '  throw  away  the  water;  but  do 
not  thrown  away  the  child.' 

"'But  those  who  think  they  are  saved 
from  sin  say  they  have  no  need  of  the 
merits  of  Christ.'  They  say  just  the  con- 
trary.    Their  language  is, 

'  Every  moment,  Lord,  I  want  the  merit  of  tliy  death. 

"  They  never  before  had  so  deep,  so  un- 
speakable conviction  of  a  need  of  Christ 
in  all  his  offices  as  they  have  now. 

"  Therefore,  all  our  preachers  should 
make  a  point  of  preaching  perfection  to 
believers  constantly,  strongly,  and  expUc- 
itly;  and  all  believers  should  mind  this 
one  thing,  and  continually  agonize  for  it." 

27.  I  have  now  done  what  I  proposed. 
I  have  given  a  plain  and  simple  account  of 
the  manner  wherein  I  first  received  the 
doctrine  of  perfection,  and  the  sense 
wherein  I  received,  and  wherein  I  do  re- 
ceive, and  teach  it  to  this  day.  I  have  de- 
clared the  whole  and  every  part  of  what  1 
mean  by  that  Scriptural  expression.  ] 
have  drawn  the  picture  of  it  at  full  length, 


174  CHRISTIAN  PERFECTIOH. 

without  either  disguise  or  covering.  And 
I  would  now  ask  any  impartial  person, 
what  is  there  so  frightful  therein  I  Whence 
is  all  this  outcry,  which,  for  these  twenty 
years  and  upward,  has  been  made  through- 
out the  kingdom;  as  if  all  Christianity 
were  destroyed,  and  all  religion  torn  up  by 
the  roots?  Why  is  it,  that  the  very  name 
of  perfection  has  been  cast  out  of  the 
mouths  of  Christians;  yea,  exploded  and 
abhorred,  as  if  it  contained  the  most  per- 
nicious heresy!  Why  liave  the  preachers 
of  it  been  hooted  at,  like  mad  dogs,  even 
by  men  that  fear  God;  nay,  and  by  some 
of  their  own  children,  some  whom  they, 
under  God,  had  begotten  through  the  Gos- 
pel] What  reason  is  there  for  this,  of 
what  pretense!  Reason,  sound  reason, 
there  is  none.  It  is  impossible  there 
should.  But  pretenses  there  are,  and 
those  in  great  abundance.  Indeed,  there 
is  ground  to  fear  that,  with  some  who  treat 
us  tnus,  it  is  mere  pretense;  that  it  is  no 
more  than  a  copy  of  their  countenance, 
from  the  beginning  to  the  end.  Thev 
wanted,  tliey  sought,  occasion  against  me; 
and  here  they   found  what   they  sought. 


CHRISTIAN  PERFECTIOR.  175 

"This  is  Mr.  Wesley's  doctrine!  He 
preaches  perfection!"  He  does;  yet  thia 
is  not  his  doctrine  any  more  than  it  is 
yours,  or  any  one's  else,  that  is  a  minister 
of  Christ.  For  it  is  his  doctrine,  pecu- 
liarly, emphatically  his;  it  is  the  doctrine 
of  Jesus  Christ.     Those  are  his  words,  not 

mine:  Ea-io-^i  av  v/mu;  TiKU'.i  utrTTif)  o  llctr.f 
v/naiv    0    i\    Tcic'  apctvci;   TtWoc    ift — "  Ye    shall, 

therefore,  be  perfect,  as  your  Father  who 
is  in  heaven  is  perfect."  And  who  says, 
Ye  shall  not:  or,  at  least,  not  till  your 
soul  is  separated  from  the  body]  It  is  the 
doctrine  of  St.  Paul,  the  doctrine  of  St. 
James,  of  St.  Peter,  and  St.  John;  and  no 
otherwise  Mr.  Wesley's,  than  as  it  is  the 
doctrine  of  every  one  who  preaches  the 
pure  and  the  whole  Gospel.  I  tell  you,  as 
plain  as  I  can  speak,  where  and  when  1 
found  this.  I  found  it  in  the  oracles  of 
God,  in  the  Old  and  New  Testaments; 
when  I  read  them  with  no  other  view  or 
desire  but  to  save  my  own  soul.  But 
whosesoever  this  doctrine  is,  I  pray  you, 
what  harm  is  there  in  it]  Look  at  it 
again;  survey  it  on  every  side,  and  ibdl 
wiih  the  closest  attention.     Jn  jiic  «aew, 


176  CHKISTIAN  PEEfECTlON. 

it  is  purity  of  intention,  dedicating  all  the 
life  to  God.  It  is  the  giving  God  all  our 
heart;  it  is  one  desire  and  design  ruiing  all 
our  tempers.  It  is  the  devoting,  not  a 
part,  but  all  our  soul,  body,  and  substance, 
to  God.  In  another  view,  it  is  all  the 
mind  which  was  in  Christ,  enabling  us  to 
walk  as  Christ  walked.  It  is  the  circum- 
cision of  the  heart  from  all  tilthiness,  all 
inward  as  well  as  outward  pollution.  It  ia 
a  renewal  of  the  heart  in  the  whole  image 
of  God,  the  full  Ukeness  ©f  him  tha^ 
created  it.  In  yet  another,  it  is  the  loving 
God  with  all  our  heart,  and  our  neighbor 
as  ourselves.  Now,  take  it  in  which  of 
these  views  you  please — for  there  is  no 
material  difference — and  this  is  the  whole 
and  sole  perfection,  as  a  train  of  writings 
prove  to  a  demonstration,  which  I  have 
beheved  and  taught  for  these  forty  years, 
from  the  year  1725  to  the  year  1765. 

28.  Now  let  this  perfection  appeal  in 
'ts  native  form,  and  who  can  speak  one 
word  against  it?  Will  any  dare  to  speak 
against  loving  the  Lord  our  God  with  all 
our  heart,  and  our  neighbor  as  ourselves^ 
against  a  renewal  of  heart,  not  only  iu 


CHRISTIAN  PEKFEOTIOB  177 

part,  but  in  the  whole  image  of  God! 
Who  is  he  that  will  open  his  mouth 
against  being  cleansed  from  all  pollution 
both  of  flesh  and  spirit;  or  against  having 
all  the  mind  that  was  in  Christ,  and  walk- 
ing in  all  things  &s  Christ  walked]  What 
man,  who  calls  himself  a  Christian,  has 
the  hardiness  to  object  to  the  devoting,  not 
a  part,  but  all  our  soul,  body,  and  sub- 
stance, to  God]  What  serious  man  would 
oppose  the  giving  God  all  our  heart,  and 
the  having  one  design  ruUng  all  our  tem- 
pers] I  say,  again,  let  this  perfection  ap- 
pear in  its  own  shape,  and  who  will  fight 
against  it]  It  must  be  disguised  before  it 
can  be  opposed.  It  must  be  covered  with 
a  bear-skin  first,  or  even  the  wild  beasts 
of  the  people  will  scarce  be  induced  to 
worry  it.  But  whatever  these  do,  let  not 
the  children  of  God  any  longer  fighl 
against  the  image  of  God.  Let  not  the 
members  of  Christ  say  any  thing  against 
having  the  whole  mind  that  was  in  Christ. 
Let  not  those  who  are  alive  to  (rod  oppose 
the  dedicating  all  our  Ufe  to  him.  Whv 
should  you  who  have  his  love  shed  abroad 
in  your  heart  withstand  the  giving  him  all 
12 


178  CHRISTIAN   PERFECTIOH. 

POUT  hearth  Does  not  all  that  is  within 
rou  cry  out,  "  O,  who  that  loves  can  love 
enough]"  What  pity  that  those  who  de- 
sire and  design  to  please  him  should  have 
any  other  design  or  desire!  much  mon», 
that  they  should  dread,  as  a  fatal  delusion, 
yea,  abhor,  as  an  abomination  to  God,  the 
having  this  one  desire  and  design  ruling 
every  temper?  Why  should  devout  men 
be  afraid  of  devoting  all  their  soul,  body, 
and  substance  to  God]  Why  should  those 
who  love  Christ  count  it  a  damnable  error, 
to  think  we  may  have  all  the  mind  that 
was  in  him]  We  allow,  we  contend,  that 
we  are  justified  freely  through  the  right- 
eousness and  the  blood  of  Christ.  And 
why  are  you  so  hot  against  us,  because  wo 
expect  likewise  to  be  sanctified  wholly 
through  his  Spirit]  We  look  for  no  favor 
either  from  the  open  servants  of  sin,  or 
from  those  who  have  only  the  form  of  re- 
ligion. But  how  long  will  you  worship 
God  in  spirit,  who  are  "circumcised  wilh 
the  circumcision  not  made  with  hands,' 
tset  your  battle  in  array  against  those  whd 
seek  an  entire  circumcision  of  heart,  who 
ihirst   to    be    cleansed    "from    all    filthi- 


CHRISTIAN  PEEFECTION.  I7f^ 

ness  of  flesh  and  spirit,"  and  to  "  perfect 
holiness  in  the  fear  of  Godi"  Are  we 
your  enemies,  because  we  look  for  a  full 
deliverance  from  that  "  carnal  mind  which 
is  enmity  against  Godl"  Nay,  we  are 
your  biethren,  your  fellow- laborers  in  the 
vineyard  of  our  Lord,  your  companions  in 
the  kingdom  and  patience  of  Jesus.  Al- 
though this  we  confess,  if  we  are — fools 
therein,  yet  as  fools  bear  with  us — we  do 
expect  to  love  God  with  all  our  heart,  and 
our  neighbor  as  ourselves.  Yea,  we  do 
believe  that  he  will  in  this  world  so 
"cleanse  the  thoughts  of  our  hearts,  by 
the  inspiration  of  his  Holy  Spirit,  that  we 
shall  perfectly  love  him,  and  worthily 
magnify  his  holy  name." 


THE  KID. 


M  V  V  «Nr       ••  ..  ^  .  ' 


000  014 


